Capital crimes consist of mass murders, treachery and other offenses.
"Capital Punishment: Life or Death." Computer Writing and Research Lab, University of Texas.
There include several different forms of capital punishment....
Moreover, even if the passage were a proverb, that would by no means show that it is not a sanction of capital punishment. In scripture, proverbs are often used precisely to instruct us to do certain things. For example, when scripture says “Happy is the man who finds wisdom” (Proverbs 3:13), it is not merely observing that wisdom will tend to lead to happiness. It is commending wisdom as something to be pursued, and regarding its connection with happiness as something fitting. Similarly, for all Megivern or Brugger has shown, Genesis 9:6 would, even if interpreted as a proverb, be saying that execution is not only the typical fate of murderers, but a fitting one.
According to Wikipedia Encyclopedia, “Capital Punishment is the execution of a person by judicial process as a punishment for an offense.” Over the centuries capital punishment has been one of the most controversial debates in our society....
Capital punishment has been a way of punishing people for many years.
One problem with this is that it gives a highly misleading impression of the extent of the patristic evidence. By Brugger’s own admission (in his book), the Fathers who comment on and either explicitly or implicitly affirm the legitimacy in principle of capital punishment (even if not always the practice of it) include Justin Martyr, Irenaeus, Athenagoras of Athens, Tertullian, Lactantius, Clement of Alexandria, Origen, Cyprian of Carthage, Eusebius, John Chrysostom, Gregory of Nazianzus, Ephraem of Syria, Hilary, Ambrose, Augustine, Leo the Great, and Jerome. That is not a short list, and it includes some very big names. It is not for nothing that Brugger himself referred in his book to a “Patristic Consensus” on the legitimacy of capital punishment (to which he devotes a whole chapter). Brugger even went so far in the book as to argue against those who would deny such a consensus. It is understandable, but not really fair, that he now wants to minimize the significance of that consensus.
As to capital punishment, relatively few fathers comment directly on its morality. Those who do affirm the right of civil authority to carry it out. Can this be considered a “unanimous consent of the fathers”? I think not.
at the beginning of a punishment forpro thesis statement.
A similar problem faces Brugger’s treatment of Romans 13:4, which says that the state “does not bear the sword in vain” and is “the servant of God to execute wrath on the wrongdoer.” This too has for millennia been understood by the Church as an affirmation of the legitimacy of capital punishment. And here too Brugger reiterates an ad hoc re-interpretation that Joe and I have already refuted at length in our book, with objections that Brugger again largely ignores rather than answers.
Another problem is that Brugger’s remark implies an indefensible interpretation of the First Vatican Council’s teaching about the unanimous consent of the Fathers. He insinuates that there is no real unanimity in this case, because not every one of the Fathers comments on the subject of capital punishment. But this is an absurd standard, which would make the Council’s teaching inapplicable to any theological issue on which even one Father has refrained from commenting. That is simply never how the Council’s instruction has been understood in Catholic theology. On the contrary, as , the needed consensus requires only that:
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First of all, capital punishment would reduce taxes and makes prisons a much more effective place to hold criminals.
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Besides, the economics analysis also is important, which focuses on the effects and efficiency of capital punishment.
Capital punishment thesis statement pro
Those in support of capital punishment believe that it is an end to the reoccurrence of a repeat murderer.
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It is also irrelevant (contra Brugger) that the passage does not make reference to state authorities, possible exceptions, etc. When Christ commands his followers to “give to him who begs from you” (Matthew 5:42), it would be ridiculous to argue that this is not really to be understood as a command to give alms, on the grounds that the passage does not distinguish between governmental assistance and private charity, between the truly needy and those who might take advantage of us, etc. Obviously, the passage is teaching the general principle that we should aid the needy, even if it doesn’t address every question that might arise about when and how, specifically, we should carry out this obligation. Similarly, Genesis 9:6 is teaching the general principle that capital punishment is fitting for murderers, even though it doesn’t answer every specific question we might have about how to apply that principle.
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It is also important to emphasize that in both the Jewish and Catholic traditions, Genesis 9:6 has for millennia been understood precisely as a sanction of capital punishment. Megivern’s and Brugger’s novel reinterpretation is ad hoc, motivated by the desire to find a way around what Brugger had earlier admitted is a “problem” facing his position that capital punishment is intrinsically immoral.
Thesis Statement For Research Paper On Capital Punishment
Capital punishment, however, remains to be an appropriate form of punishment for someone convicted of capital crimes, and may be effective in deterring such offenses....
Thesis Statement In Favor Of Capital Punishment
What matters is not whether every single Father commented on capital punishment, but rather that a variety of Fathers did and that they converged on the same judgment. And it cannot be emphasized too strongly that this includes those among the Fathers who strongly recommended against using capital punishment in practice. Even they acknowledged that the death penalty is legitimate in principle. It is simply preposterous to pretend that even these Fathers—who were much closer in time to the Apostles than we are, and had every motivation to try to find a more absolute condemnation of capital punishment in scripture if they could—nevertheless understood scripture less well than a contemporary writer like Brugger.
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