Thesis (Th. M.)--Grace Theological Seminary, 1970. / Includes bibliographical references (leaves 100-105).

Thesis (M.A (Philosophy)) - Rhodes University, 2009. / A thesis submitted in partial fulfilment of the requirements for the degree of Masters in Philosophy.

Thesis (M.A.)--Cincinnati Bible College & Seminary, 1995. / Includes abstract and vita. Includes bibliographical references (leaves 172-182).

Can punishment, a practice which involves the deliberate infliction of suffering, be justified? Retributivists and consequentialists argue that punishment can be justified, whereas abolitionists argue that it cannot. Retributivists argue that punishment is justified because wrongdoers deserve it, whereas punishment is justified for consequentialists because it is beneficial for society. A popular form of abolitionism is restorative justice, which is the view that all those affected by crime (perpetrators, victims and members of society) should be reconciled. In this thesis I argue that retributivist justifications for punishment are mistaken, and argue in favour of a consequentialist view. I also argue that consequentialism can accommodate the valuable features of restorative justice while avoiding the challenges faced by it. My arguments against retributivism will turn on a thought experiment. The experiment is designed to draw out the fundamental retributivist intuition that people who cause harm deserve to suffer harm in return, yet excludes most of the principles retributivists would use to justify the intuition. I will go on to argue that, even if the retributivist considerations did apply to the experiment, they would still not justify the claim that wrongdoers deserve to be punished. Most of the retributivist considerations are, therefore, not necessary for the intuition, and none of the considerations are sufficient for it. The retributivist considerations are, I contend, rationalisations, as the claim that wrongdoers deserve to suffer is based, not on good reasons, but on an unreliable intuition. I shall argue that the consequentialist considerations, while not being necessary, are sufficient for the claim that wrongdoers should be punished, and they should be punished, I maintain, in the interests of preventing greater harm from occurring.

The Noachic Deluge is often portrayed within Scripture as being a disastrous, death-inducing, catastrophic event that had the power to forever shape and change the world that then was (Matt 24:36-44; Luke 17:26—27; 1 Pet 3:20-21; 2 Pet 3:6). Via “self destructive lawlessness” (חמס(, humanity had the effect of “corrupting” (שחת (the “good” (טוב (earth that God had created, thus leading the Creator to proclaim that he would “destroy” (שחת (and “blot/wipe” (מחה (it out, along with “all flesh” (בשר כל(. Fortunately, “Noah found favour in the eyes of the LORD” and God chose to “establish” or “confirm” (קום (his covenant with him and to preserve a remnant of humanity and all life (Gen 6:18-21; 7:1-3, 7-9, 13-16; 8:16-22; 9:1-17). As such, despite the vivid picture of devastation that the Noachic Deluge account depicts, this study will seek to demonstrate by means of rhetorical analysis that the emphasis of the narrative is on redemption, salvation, deliverance, renewal, and the upholding of life. The Noachic Deluge event functions to recalibrate the kinship relationship of God and humanity that was lost in the Fall via the structure of covenant. In this way, the Noachic Deluge narrative is persuasive. As intellectual, world-view formative rhetoric, the scribe convincingly communicates that God’s intentions for creation, the establishment of order via covenant, will not be thwarted. This includes human beings— as his image-bearers—employing the principle oflex talionis (blood-for-blood). Despite the present scholarship, a lacuna exists concerning the persuasive nature of the Noachic Deluge narrative, its rhetorical function, and a thorough, methodologically rigorous, description of the scribe’s persuasiveness. As such, this work seeks to delineate the scribe’s essential persuasive strategy—noting also his literary artistry—as it engages in a detailed reading ofthis specific portion of ancient Scripture (Gen 6:9—9:29). This study leverages a form of George A. Kennedy’s model of rhetorical criticism: (1) determining the rhetorical units, (2) determining the rhetorical situation, (3) determining the rhetorical strategy, and (4) determining the rhetorical effectiveness. A brief conclusion rounds out the analysis. / Thesis / Doctor of Philosophy (PhD)

The Noachic Deluge is often portrayed within Scripture as being a disastrous, death-inducing, catastrophic event that had the power to forever shape and change the world that then was (Matt 24:36-44; Luke 17:26—27; 1 Pet 3:20-21; 2 Pet 3:6). Via “self- destructive lawlessness” ( חמס ), humanity had the effect of “corrupting” ( שחת ) the “good” ( טוב ) earth that God had created, thus leading the Creator to proclaim that he would “destroy” ( שחת ) and “blot/wipe” ( מחה ) it out, along with “all flesh” ( .(כל בשר Fortunately, “Noah found favour in the eyes of the LORD” and God chose to “establish” or “confirm” ( קום ) his covenant with him and to preserve a remnant of humanity and all life (Gen 6:18-21; 7:1-3, 7-9, 13-16; 8:16-22; 9:1-17). As such, despite the vivid picture of devastation that the Noachic Deluge account depicts, this study will seek to demonstrate by means of rhetorical analysis that the emphasis of the narrative is on redemption, salvation, deliverance, renewal, and the upholding of life. The Noachic Deluge event functions to recalibrate the kinship relationship of God and humanity that was lost in the Fall via the structure of covenant. In this way, the Noachic Deluge narrative is persuasive. As intellectual, world-view formative rhetoric, the scribe convincingly communicates that God’s intentions for creation, the establishment of order via covenant, will not be thwarted. This includes human beings— as his image-bearers—employing the principle of lex talionis (blood-for-blood). Despite the present scholarship, a lacuna exists concerning the persuasive nature of the Noachic Deluge narrative, its rhetorical function, and a thorough, methodologically rigorous, description of the scribe’s persuasiveness. As such, this work seeks to delineate the scribe’s essential persuasive strategy—noting also his literary artistry—as it engages in a detailed reading of this specific portion of ancient Scripture (Gen 6:9—9:29). This study leverages a form of George A. Kennedy’s model of rhetorical criticism: (1) determining the rhetorical units, (2) determining the rhetorical situation, (3) determining the rhetorical strategy, and (4) determining the rhetorical effectiveness. A brief conclusion rounds out the analysis. / Dissertation / Doctor of Philosophy (PhD)

M.A. / “A philosophy untouched by the shadows on the wall can only yield a sterile utopia” (Sandel, 2009: p.29). Plato’s prisoners in the cave allegory were to forfeit the shadows against the cave wall and therefore their physical world if they were eventually to reach pure knowledge. It is arguable that the same thought has been prevalent in Western philosophy in that as philosophers we have sought to get on our metaphoric high horses and try to tell the rest of the world how best to live their lives, believe, think about concepts, etc. Philosophy has therefore always strived for the ideal state, ethical system or perfect theory that will make our existence so much more orderly, logical or neat. Such utopia usually comes at a price, as we would most likely have to renounce or dampen what I believe can be held as innately human tendencies such as our sexual wants, progressing and stamping our dominance through war, violence and the need for revenge. Wanting to have, to dominate others and to get even with those who harmed you is usually seen as base or even barbaric, but they nonetheless continue to be part of our human make up. If giving up such traits would help us achieve a utopia, this utopia would not only be sterile due to it suppressing some of our most basic traits, but it would also be flawed. Suppressing such traits does not mean that they do not exist or have been done away with - they may surface at any time to cause disharmony in the “ideal” state, which would logically entail that instead of trying to do away with such traits, a way should rather be found to accommodate them.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-15T12:24:38Z No. of bitstreams: 1 Maria Gisele Canário de Sousa.pdf: 1583315 bytes, checksum: 8921a752cf1e5d1014515d0080012e97 (MD5) / Made available in DSpace on 2017-09-15T12:24:38Z (GMT). No. of bitstreams: 1 Maria Gisele Canário de Sousa.pdf: 1583315 bytes, checksum: 8921a752cf1e5d1014515d0080012e97 (MD5) Previous issue date: 2017-09-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / Law in the Hebrew Bible undergoes a paradigm shift: Laws that are restricted to civil society are now regulated by officially religious Laws. This analysis seeks to understand a casuistic Law that addresses the situation of a pregnant woman, because there is the risk of miscarriage if he would hit her by during the fight, as penalty will be imposed the Law of Talion. Through exegetical, historical, theological and social analysis; Beginning with the translation of the Hebrew text, a legal understanding of Exodus 21: 22-25 will be sought from the perspective of the pregnant woman. From the analysis comes a brief understanding of the civil and religious law in today's society of Brazil and the Magisterium of the Catholic Church. In despite of the laws seek to protect the pregnant woman, it is not full protection yet / O direito na Bíblia Hebraica passa por uma mudança paradigmática: Leis que são restritas à sociedade civil passam a ser reguladas a partir de Leis oficialmente religiosas. Nessa análise se busca compreender uma Lei casuística que aborda a situação de uma mulher grávida, pois corre o risco de perder suas crianças caso seja atingida por movimentos consequentes de uma briga de homens, como penalização será imposta a Lei de Talião. Através da análise exegética, histórica, teológica e social; a começar pela tradução do texto em hebraico, buscar-se-á emitir uma compreensão jurídica de Ex 21,22-25 na perspectiva da mulher grávida. A partir das análises chega-se a uma breve compreensão da Lei civil e religiosa na sociedade hodierna do Brasil e do Magistério da Igreja Católica. Se por um lado as Leis buscam proteger a mulher grávida, por outro, essa proteção é ainda fragmentada

This thesis examines Hamlet and Measure for Measure as related “problem plays.” In these plays, Shakespeare uniquely combines the genre of parable and the literary device of irony as a means to involve his audience in the experience of ordeal and deliverance that both reorients the protagonists’ personal, political, and ultimately theological assumptions and prompts spiritual insight in the spectator. As in a parable, a spiritual dimension opens subtly alongside each story to inform the play’s action and engage the spectator in the underlying theological discourse. Irony invites the audience to see the disparity between pretended or mistaken reality and the spiritual truth—between what “seems” and what “is.” As these complex dramatized parables unfold, potent tapestries of multilayered thematic irony coalesce into providential irony that exalts, rather than defeats, the protagonists and ultimately determines the outcome.

The title of this mini dissertation is: “The role of the church in respect of restorative justice in the South African criminal justice system: a theological ethical perspective”. The purpose of this study is to investigate the concept of restorative justice from a theological ethical perspective and to see how it is applied in the South African criminal justice system so that it can be determined what role the church can play in this regard. In the South African criminal justice system, the focus has been on the perpetrator and how she/he has come into conflict with the state. The fact that in most crimes, victims are affected by the crime, has traditionally not been taken seriously. In this regard the concept of restorative justice can play a vital role. In the second chapter the concept of restorative justice is explained and it is shown what its relationship to retribution is. Various definitions of restorative justice is then given and it is then shown how restorative justice and the concept of ubuntu are interlinked. In Chapter 3, the role of restorative justice in the South African criminal justice system, is discussed. It is shown that restorative justice is already being implemented at various stages of the criminal justice system and also how the Child Justice Act, Act 75 of 2008, has made restorative justice an essential aspect of the child justice system. It then sets out in Chapter 4 the Biblical basis for restorative justice in both the Old and New Testaments and argues that Biblical justice is essentially restorative in nature. It is pointed out that the foundations of Biblical justice are Shalom, Covenant and Torah. On this basis it is then indicated that Biblical justice is an attribute of God, an object of hope and a primary obligation. It leads to a commitment to action and is a relational reality. Because of this relational aspect, it is then indicated how justice is a restorative activity. The Lex Talionis is then discussed and it is shown how retribution and restoration can walk hand in hand as two sides of the same coin. Jesus and Paul’s understanding of Justice is then discussed. In Jesus’s attitude towards forgiveness and the Lex Talionis, it is shown how the restoration of relationships are of primary concern to him. Paul’s view of Justice is then discussed and it is shown that for him Christ’s death is an act of justice which is driven by his love and therefore also restorative in nature. In the last chapter, the role of the Church in Restorative Justice, is discussed. It is shown how churches can support the Restorative Justice movement and mobilize the community to assist in making restorative justice an integral part of the criminal justice system. Finally, suggestions are made as to how churches (and their members) can get involved with victims and perpetrators of crime. Copyright 2011, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Van Rooyen, GHG 2011, Die rol van die Kerk ten aansien van herstellende geregtigheid in die Suid-Afrikaanse strafregstelsel : 'n Teologies-etiese perspektief (Afrikaans), MA(Theol) dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-03142012-200732 / > C12/4/811/gm / Dissertation (MA(Theol))--University of Pretoria, 2013. / Dogmatics and Christian Ethics / unrestricted