Mercy, justice, and politics: John Paul II on capital punishment .

机译：仁慈，正义和政治：关于死刑的约翰·保罗二世。

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Pope John Paul II's 1995 Evangelium Vitae teaches that capital punishment ought not be used "except ... when it would not be possible otherwise to defend society." Several interpretations of this teaching have been proposed. Through a close reading of the encyclical in itself, in light of John Paul's other writings on the human person and morality, especially the 1980 Dives in Misericordia, and also in the context of such important influences upon him as Thomas Aquinas and Henri de Lubac, I dispute, on the one hand, the interpretation according to which John Paul is pointing toward possible acceptance of the view that capital punishment is, as intentional killing, intrinsically evil. This interpretation rests upon a reading of Aquinas that fails to see the valid logic of his limited defense of capital punishment, and on a reading of John Paul that exaggerates his departure from Aquinas. I also reject, on the other hand, the interpretation of John Paul's teaching as a purely prudential judgment about what is best only in the circumstance of an unhealthy moral culture. This interpretation is incompatible with the logic of Evangelium Vitae, which concerns what is necessary both to build and then also to maintain a healthy culture, and is further disproved by demonstrating at length that John Paul's teaching appeals to mercy as a moral principle always essential for full respect for human dignity insofar as this includes the capacity for conversion, and for the realization of true justice by human persons by nature "restless" apart from a supernatural relationship with God. This appeal is grounded primarily in Christian revelation, but the beginning of an appreciation of the value of mercy is also accessible through natural-law reasoning, based especially on our recognition of creation as already pure gift, requiring us to give ourselves to others in love beyond justice.

机译：教皇约翰·保罗二世（John Paul II）在1995年的《福音传教士》（Evangelium Vitae）教导说，不应使用死刑，“除非……否则将无法捍卫社会。”已经提出了对该教导的几种解释。根据约翰·保罗（John Paul）关于人格和道德的其他著作，特别是1980年的《弥撒里科迪亚潜水》，以及在托马斯·阿奎那和亨利·德·吕巴克等对他的重要影响的背景下，仔细阅读通篇本身，一方面，我对约翰·保罗（John Paul）所依据的解释表示反对，认为这种解释可能接受以下观点：死刑是故意杀人，本质上是邪恶。这种解释基于对阿奎那的理解，而对阿奎那的理解没有看到他有限的死刑辩护的正当逻辑，而对约翰·保罗的解读则夸大了他对阿奎那的背离。另一方面，我也拒绝将约翰·保罗的教学解释为仅在不道德道德文化的情况下才是最佳的审慎判断。这种解释与《福音传教士》的逻辑不符，后者涉及建立和维持健康文化所必需的东西，并进一步证明约翰·保罗的教导呼吁怜悯作为始终对人类至关重要的道德原则而被进一步驳斥。在充分尊重人的尊严的范围内，这包括conversion依的能力，以及除与神的超自然关系外，人天生“不安”的实现真正正义的能力。这种呼吁主要基于基督教的启示，但是也可以通过自然法推理来开始欣赏怜悯的价值，特别是基于我们对创造物已经是纯粹的礼物的承认，这要求我们将自己献给相爱的人超越正义。

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Miller, Kevin E.;
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Marquette University.;

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授予单位 Marquette University.;
学科 Theology.;Sociology Criminology and Penology.;Political Science General.
学位 Ph.D.
年度 2011
页码 209 p.
总页数 209
原文格式 PDF
正文语种 eng
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Mercy, justice, and politics: John Paul II on capital punishment .

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