scholarly journals The Concept of Death Penalty in a Pancasila State (Perspective of Official Religion in Indonesia)

2020 ◽  
Vol 2 (2) ◽  
pp. 131
Author(s):  
Maria Anna Muryani ◽  
Noor Rosyida
Keyword(s):  
Death Penalty ◽  
Catholic Church ◽  
Roman Catholic ◽  
Thomas Aquinas ◽  
The State ◽  
Roman Catholic Church ◽  
Comparative Approach ◽  
Conceptual Approach ◽  
Human Right ◽  
Library Research

<p>The death penalty concept  in perspective the official religion in Indonesia is an issue that is worthy of study in line wiht the execution of drug convicts lately. MUI fatwa No.10/Munas VII/MUI/ 14/2005 on the death penalty in a Specific Crime allow the penalty in certain types of criminal  acts. In a latter sent to his congregation, paul chapter 13 yat 1-4 mention about the goverment’s authority to impose penalties for offenders. St. Agustine and Thomas Aquinas assume that the state, in order to achieve common prosperity, can performthe death penalty. St. Agustine assess the death penalty as a way to prevent crime and protect those who are innocent. Buton the other hand the human right activists who joined in contrast, Impartial and Elsam reject the death penalty and the Roman catholic Church and Christians argue that the death penalty should not be carried out because it violates basic human right, namely the righ to life. Therefore, research is the theme of the death penalty in the perspective of the official state religions in the frame Pancasila want to investigate this further on the death penalty in the perspective of religion are officially recognized by the state as defined in the following issues; How does the concept of the death penalty in perspective official religions in Indonesia are contained in their holy book? And How the concept of the death penalty to be reviewed from the perspective of the state ideology Pancasila? This research is a normative juridical or doctrinal research. This study uses several approaches that approach to the concept (conceptual approach), approach to the comparative (comparative approach) and approach to legislation (statute approach). This study was a descriptive analytical method of data collection in the form of a data library (library research) and interviews.</p><p class="IABSSS" align="center">[]</p><p><em>Konsep hukuman mati dalam perspektif agama resmi di Indonesia merupakan sebuah isu yang patut dikaji sejalan dengan pelaksanaan eksekusi mati narapidana narkoba. Fatwa MUI No.10/Munas VII/MUI/14/2005 tentang pidana mati dalam Tindak Pidana Tertentu memungkinkan adanya pidana dalam jenis tindak pidana tertentu. Dalam surat terakhir yang dikirim ke jemaahnya, pasal 13 ayat 1-4 menyebutkan tentang kewenangan pemerintah untuk menjatuhkan sanksi bagi pelanggar. St Agustine dan Thomas Aquinas beranggapan bahwa negara, untuk mencapai kesejahteraan bersama, dapat melaksanakan hukuman mati. St Agustine menilai hukuman mati sebagai cara untuk mencegah kejahatan dan melindungi mereka yang tidak bersalah. Namun di sisi lain para aktivis HAM yang bergabung sebaliknya, Imparsial dan Elsam menolak hukuman mati dan Gereja Katolik Roma dan Kristen berpendapat bahwa hukuman mati tidak boleh dilakukan karena melanggar hak asasi manusia, yaitu hak untuk hidup. Oleh karena itu, penelitian yang mengangkat tema pidana mati dalam perspektif agama resmi negara dalam bingkai Pancasila ingin diteliti lebih jauh mengenai hukuman mati dalam perspektif agama yang diakui secara resmi oleh negara sebagaimana dirumuskan dalam isu-isu berikut; Bagaimana konsep hukuman mati dalam perspektif agama-agama resmi di Indonesia yang dimuat dalam kitab sucinya? Dan Bagaimana konsep hukuman mati ditinjau dari perspektif ideologi negara Pancasila? Penelitian ini merupakan penelitian yuridis normatif atau penelitian doktrinal. Penelitian ini menggunakan beberapa pendekatan yaitu pendekatan konsep (conceptual approach), pendekatan komparatif</em> (comparative approach) <em>dan pendekatan perundang-undangan</em> (statute approach). <em>Penelitian ini merupakan metode pengumpulan data </em><em>deskriptif analitik berupa pustaka data</em> <em>(studi pustaka) dan wawancara.</em></p>

scholarly journals Bishop Nicholas French and the second Ormond peace, 1648-9

1948 ◽  
Vol 6 (22) ◽  
pp. 83-100
Author(s):  
Patrick J. Corish
Keyword(s):  
Seventeenth Century ◽  
Political Theory ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Moral Order ◽  
The Church ◽  
The Catholic Church

Europe in the seventeenth century was a land of mar and confusion because the great political problems raised by the religious disruption of the preceding century had not yet been solved. Chief among these was the problem of the relations between the Roman catholic church and a protestant state. The teaching of the pope's indirect power in temporal matters in any problem involving a breach of the moral order (ratione peccati) had been strongly re-stated by Bellarmine, and was the official attitude of the church. A protestant prince had committed a grave sin, that of heresy, and so it was the pope's right and duty to depose him and absolve his Catholic subjects from their allegiance. But this political theory was becoming impractical as the seventeenth century progressively demonstrated that Europe was permanently divided. As might be expected, juridical forms lagged behind the development of events; but by the middle of the century the Roman curia, while not prepared to give antecedent approval to a peace with protestants, might be said to be ready to acquiesce once it had been concluded, if the position and rights of the Catholic church could be assured. Yet this assurance was, in the circumstances, almost impossible. The Catholic church could not rest satisfied with toleration as a sect, but demanded recognition as an organised society with a source of jurisdiction illdependent of the state.

POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA

Via Latgalica ◽  
2009 ◽  
pp. 78
Author(s):  
Vladislavs Malahovskis
Keyword(s):  
Public Opinion ◽  
Political Parties ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Political Activities ◽  
The Public ◽  
The Republic ◽  
The Church

The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.

scholarly journals The Types of Authority in Christian Belief

1911 ◽  
Vol 4 (2) ◽  
pp. 241-252
Author(s):  
Clarence A. Beckwith
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Early Church ◽  
Roman Catholic Church ◽  
Christian Belief ◽  
Church Authority ◽  
Ultimate Result ◽  
The Church

This presentation is limited to an exposition and estimate of the chief types in which authority has appeared in the church, to which are added one or two fundamental suggestions.The first type is naturally that of the Roman Catholic church. Authority here was a gradual growth. At the outset no one could have foreseen the ultimate result, yet the claims of a series of bishops of the early church of Rome, not seldom men of the greatest administrative ability, whose assumptions were favored by circumstances, grew at length into the acknowledged supremacy of the Roman see. This supremacy gradually took the place of the state and subordinated every government to its own law and end, and this claim now extends to every interest of every individual whenever and wherever the church sees fit to exercise its prerogative.

Zionism, Judaism and the State of Israel

Worldview ◽  
1974 ◽  
Vol 17 (6) ◽  
pp. 15-19
Author(s):  
Robert Gordis
Keyword(s):  
Foreign Policy ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Holy Land ◽  
Religious Leaders ◽  
State Of Israel

The existence—and persistence—of the State of Israel continues to be a stumbling block, if not a scandal, for many Christian religious leaders. What is most remarkable and distressing is that the inability to understand the rationale of Zionism and the State of Israel is more prevalent among many Protestant “liberals” in theology, who might have been expected to have less dogmatic problems, than among Protestant “conservatives.” As for the Roman Catholic Church, the longstanding opposition of the papacy to Jewish aspirations and rights in the Holy Land and in Jerusalem has long been a staple of Catholic foreign policy, both because of ancient theological prejudices and contemporary political considerations.

scholarly journals Roman and Armenian Catholicism in the Galician Oblasts of Ukraine in 1944-1946

2009 ◽  
pp. 168-178
Author(s):  
Yaroslav V. Stockiy
Keyword(s):  
Catholic Church ◽  
State Power ◽  
Roman Catholic ◽  
The State ◽  
The Other ◽  
Roman Catholic Church ◽  
Western Ukraine ◽  
The One ◽  
The Impact

In recent years, the study of this problem has received considerable attention in both Ukrainian and Polish historiography, which is connected, on the one hand, with the deportation of Ukrainians from Poland and Poles from Ukraine, and, on the other, with the loss of confessional presence, including property. , these two denominations in Western Ukraine in 1944-1946. Both the first and the second are related to the policy of the State power of the Stalin regime. The echo of these events reminded itself in the late 1980s - in the first half of the 1990s - of the apogee years of interfaith confrontation in Ukraine and still echoes today, activating these 60-year-old events. Therefore, given the Ukrainian and Polish historiography of the study, it is appropriate to cover this issue in more detail. This is the relevance of our article. In this context, the author used sources already available in our time in the archives of Lviv, Ternopil, and Ivano-Frankivsk regions, which have not yet been fully explored by researchers. This made it possible to reproduce the confessional transformations of the Roman Catholic Church and the Armenian Catholic Church in a broader and more detailed way and to show the impact on this process of state power, which was the purpose of the study.

Innocence

2018 ◽  
Author(s):  
Bernard Hoose
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
General Sense ◽  
Direct Killing

In its most general sense, innocence refers to the state of being without sin. A more restricted meaning is attributed to the word in the legal sphere, where people who are found not to be guilty of a particular crime are described as innocent. In official teaching of the Roman Catholic church, all direct killing of the innocent is forbidden. Here the word refers to people who are not harmful. Nowadays, this can be taken to mean ‘non-aggressors’. According to Rousseau, humans possess original goodness. Corrupting influences come from outside them.

Sanctification

2018 ◽  
Author(s):  
Diogenes Allen
Keyword(s):  
Catholic Church ◽  
Spiritual Growth ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Christian Life

Sanctification, the process of becoming holy, is closely connected to justification, although Roman Catholic and Protestant theologians differ on how closely. According to the Roman Catholic Church, sanctification takes place in justification. In justification, sins are forgiven and there is an infusion of sanctifying grace, whereby one is made just and holy; this is what it is to be sanctified. In this state of grace, one merits heaven. Nonetheless, there is room for spiritual growth in the Christian life (though this is not called sanctification, as it would be in Protestantism) because concupiscence remains and appetites are still not fully under control. Justification is the beginning of a new life (the life of grace) in which we may grow towards integrity, the proper use of appetites; moreover, the gifts of faith, hope and charity, which enable one to perform meritorious works, can also increase. The state of grace, which is the result of justification, can be lost by mortal sin, but can be fully restored through the sacrament of penance. Protestants teach that in justification one’s sins are forgiven and one is fully reconciled to God, but that one is not wholly sanctified (that is, renewed or made holy). Luther’s formula that we are simul iustus et peccator (both just and sinner) is widely accepted by Protestants. Justification is only the beginning of sanctification, which, most Protestants believe, is never completed in this life. The exceptions are Methodists and members of some holiness churches (groups that either broke away from Methodism or were influenced by it).

Justification, religious

2018 ◽  
Author(s):  
Diogenes Allen
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Eastern Orthodox ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Central Feature ◽  
Human Beings ◽  
The Individual

Justification is about the restoration of human beings after Adam’s Fall, by the life, death and resurrection of Jesus, and the beginning of a new life that anticipates the glory of heaven. According to the Roman Catholic Church, justification has two aspects: forgiveness of sin and the infusion of grace that makes Christians just (innocent). It is the beginning of a new life of grace, in which the gifts of faith, hope and charity enable one to perform meritorious works. However, the restoration is never complete in this life and concupiscence remains; a fall from the state of grace is thus possible, but this is reversible through penance. A central feature of the Protestant Reformation was a dispute with the Roman Catholic Church over how justification should be understood. According to Luther, one does not become renewed (innocent) in justification. Rather, one is forgiven because the righteousness or justice of Christ is imputed to those who have faith in God’s promise of redemption; however, one remains a sinner. More recent thought, however, has pointed to the fact that in both Lutheran and Catholic conceptions of justification, there is a sense of incompleteness, that it is just part of the process of redemption. There has also been interest in the idea of justification involving an indwelling of God rather than a gift from God to the individual; this has interesting affinities with Eastern Orthodox beliefs.

What Does Decolonisation Mean in Bolivia in Relation to the Position of Religion in the Country’s New Legislation and the New Curriculum?

2015 ◽  
Vol 32 (1) ◽  
pp. 115-143
Author(s):  
Live Danbolt Drange
Keyword(s):  
Indigenous Peoples ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Evangelical Churches ◽  
Cultural Boundaries ◽  
Education Act ◽  
The Government ◽  
First Time

The article discusses challenges and obstacles in creating intercultural dialogue and coexistence across religious and cultural boundaries in a society that is ethnically and culturally multi-dimensional. Bolivian society has always been multicultural and multi-ethnic with a majority of indigenous peoples. The Roman Catholic Church has since colonization officially been dominating religious life and political power while evangelical churches have been growing considerably during the last decades. The majority of indigenous peoples have historically been oppressed by an elite of Spanish descent. In the last few decades there has been an ethnic revitalizing and indigenous representatives have for the first time in history gained positions in the government. They have taken an active part in the rewriting of the Constitution and an education act intending to create a more just and equal society under the slogan “decolonize the state”. A new Constitution and Education Act are establishing that the state is secular and that it guarantees freedom of religion and belief at the same time as it is marked by Andean spirituality. This spirituality and the position of religion in society and in education have been topics of controversy in the process of constructing new legislation. In the discussion the Catholic Church, evangelical Christians and indigenous participants advocating traditional Andean spirituality have been participating. I will look in to possible consequences of this Andeanization especially concerning the children’s religious upbringing.

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