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Voco_proTatiano
Guest
That actually comes quite close. I accept that, though, mark you, the concepts incorporated go beyond judicial judgement. It includes the concept of rendering unto Caesar, that which is Caesar’s.I consulted Aquinas instead.
Justice II/II 58-1
- “justice … is indicated in the words ‘Rendering to each one his right’.”
In other words, retribution is just appropriate payment, either for good or ill. That accords with the Latin. the essence is in how the word is used. It can include atonement and vengeance.Retribution I/I 21-3
- “Now, retribution according to justice is rendered to a man, by reason of his having done something to another’s advantage or hurt.”
Nice definition.Evil I/I 48-5
- “Evil … is the privation of good”
Is that not exactly what I said: ‘giving evil payment for evil work’Vengeance II/II 108-1
- Vengeance consists in the infliction of a penal evil on one who has sinned.
This again is acceptance of real politic.
- For it is written of the earthly prince that “he is God’s minister, an avenger to execute wrath upon him that doeth evil.”
No! Justice requires it be appropriate. That may be proportional, or it may not. A great evil might follow from a minor offence, should the offendor be punished according to the chance ill that developed from the offence, or for the offence alone?This all seems pretty straightforward:
- justice consists of giving each person what he has earned by his actions;
- retribution is either a reward or a punishment and justice requires that it be proportional to the action;
No! Punishment might be a chastisement to promote reform, in that case, it is not evil, or more precisely, not evil fo evil’s sake.
- all punishments are evil in the sense that they are a privation of good;
We seem to be changing our tune here.
- vengeance is specifically a penal evil which the state has the obligation of inflicting.
We were agreed that Mother Church does not condone vengeance, yet here we are quoting a Church Father, who is seen to be blessing vengeance.
There has to be a misunderstanding here. St Thomas must be just condoning real politic, because in his time, that was the best that could be achieved. The criminal could not be cured, he had to be hanged, whether for a sheep, or a lamb, or even half a loaf.
You seem actually to be saying pretty much what I came in saying, but in many more words.Any questions?
You seem to think that because St Thomas condoned real politic, then Mother Church blesses vengeance.
Our Lord, and the OT are very clear on vengeance. It might have a part in real politic, and in some senses, the devil has to be paid, but it has no place in Christianity.
Purgatory is a theoretical concept, invoked to explain certain paradoxes. It may be real, or it may be imaginary: there exists no concrete proof for either conjecture.How do you explain the concept of purgatory?
There now, is that any clearer.Ender
Your concepts of justice and punishment belong to real politic, and I have no argument with that, but they have no place in Christianity, other than aspects of real politic which must be condoned for want of better, but are not to be blessed.