So, again, I ask the question: Would the method of paying people not to commit crime actually be a better method than the traditional one of punishment and even one God Himself would advocate over punishment, or not?
I think you have two issues here that need to be addressed separately. One is how punishment should be applied to those who have committed crimes, and the other is what can be done to reduce the number of crimes committed in the first place.
Regarding prevention, I have no practical suggestions, but I would not be opposed to creative approaches. As for punishment, however, the situation is not nearly so cloudy. Punishment is necessary inasmuch as *“punishment is the effect of justice.” *(Aquinas) Without punishment there is no justice. Now, we may debate what constitutes an appropriate and effective punishment, but we cannot simply eliminate it or make it symbolic only.
Nor is it true that “
the old Eye for an Eye, retributive forms were supposed to go out with Christ’s message” (Lynxdk). Retribution (retributive justice) is still the primary objective of punishment, nor has the church ever repudiated it. Quite the opposite:*when Our Lord says: “You have heard that it hath been said of old, an eye for an eye, etc.,”
He does not condemn that law, nor forbid a magistrate to inflict the poena talionis, but He condemns the perverse interpretation of the Pharisees, and forbids in private citizens the desire for and the seeking of vengeance. For
God promulgates the holy law that the magistrate may punish the wicked by the poena talionis; whence the Pharisees infer that it is lawful for private citizens to seek vengeance; *(St. Bellarmine)
poena talionis - retaliatory punishment
Ender