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In the weeks after September 11, 2001, some conservative evangelists spoke of the terrorist attacks as God's judgment on the United States. Such comments appalled other Christians, who insisted the U.S. was an innocent victim of an act of pure evil. Dan O. Via offers a nuanced, sensitive, and deeply challenging exploration of the biblical themes of God's justice and judgment over the nations. Book jacket.
Explosive and enthralling, David Baldacci's Divine Justice is the fourth novel in his bestselling Camel Club series. Known by his alias, 'Oliver Stone', John Carr is the most wanted man in America. With two pulls of the trigger, the men who hid the truth of Stone's past and kept him in the shadows were finally silenced. But Stone's freedom has come at a steep price; the assassinations he carried out have prompted the highest levels of the United States Government to unleash a massive manhunt. Joe Knox is leading the charge, but his superiors aren't telling him everything there is to know about his quarry – and their hidden agendas are just as dangerous as the killer he's trying to catch. Meanwhile, with their friend and unofficial leader in hiding, the members of the Camel Club must fend for themselves, even as they try to protect him. As Knox closes in, Stone's flight from the demons of his past will take him far from Washington, D.C., to the coal-mining town of Devine, Virginia – and headlong into a confrontation every bit as lethal as the one he is trying to escape. Divine Justice is followed by Baldacci's final Camel Club novel, Hell's Corner.
This book considers the ways in which religious beliefs and practices have contributed to the formation of Chinese legal culture. It does so by describing two forms of overlap between religion and the law: the ideology of justice and the performance of judicial rituals. One of the most important conceptual underpinnings of the Chinese ideology of justice is the belief in the inevitability of retribution. Similar values permeate Chinese religious traditions, all of which contend that justice will prevail despite corruption and incompetence among judicial officials in this world and even the underworld, with all wrongdoers eventually suffering some form of punishment. The second form of overlap between religion and the law may be found in the realm of practice, and involves instances when men and women perform judicial rituals like oaths, chicken-beheadings, and underworld indictments in order to enhance the legitimacy of their positions, deal with cases of perceived injustice, and resolve disputes. These rites coexist with other forms of legal practice, including private mediation and the courts, comprising a wide-ranging spectrum of practices Divine Justice will be of enormous interest to scholars of the Chinese legal system and the development of Chinese culture and society more generally.
1885. Plutarch was born at Chaeronea in Boeotia in central Greece, studied philosophy at Athens, and, after coming to Rome as a teacher in philosophy, was given consular rank by the emperor Trajan and a procuratorship in Greece by Hadrian. He was a man of kindly character and independent thought, studious and learned. He wrote on many subjects and his many varied extant works, about 60 in number, are known as Moralia or Moral Essays. They are of high literary value, besides being of great use to people interested in philosophy, ethics and religion. The Delays of Divine Justice is his remarkable treatise about punishing the wicked is his solution of the problem of evil, or his theodicy. See other titles by this author available from Kessinger Publishing.
In Divine Justice, the author has ventured to ‘see’ and evaluate justice system in the frame work of the ‘laws’ beyond space and time. His ‘seeing’ transcends all written laws- scribered or statute, applicable to various regions in different times and presents a scene in which human looks absolutely hapless defending a trial initiated against him with a predetermined judgment. The hero, arrested and detained, struggles to find his way out of the process of law, in his endeavour to find acquittal. He can sense the long tentacles of the law reaching for him. His interactions with various jail inmates, followed by a counsellor show him no ‘way’ that will enlighten his path for a permanent acquittal. Eventually, he finds a possibility of a ‘way’ to jump the invisible high walls of the infinite jail from a mysterious character known as ‘invisible man’. But it’s too late by now because his day of judgment has arrived. He is fated to die like a dog, a fate no different than K’s, the hero of Kafka’s Trial. ‘A’, the ill-fated hero questions the very invincibility of the law, the choice-less-ness in each happening or unhappening that affects his life. Desperate, he cries out at one point: ‘how can I break a law when the laws allows me no cushioning to break any law, when law determines where I am and what I am doing at any given point of time, when desires, commanded by laws, rises from the pit of my core and commands me…when my hands are not my hands, my legs are not my legs….Why should I be punished for a happening when I had no conscious choice in this happening?’ At some other place he argues: ‘it’s hard to accept the laws of the jail once you become aware of the horror of your situation in the wake of the realization you are in jail.’ Authors is conscious of individualistic approach to issues confronting the mankind, He speaks out in no uncertain words through the mouth of yet another co-accused: ‘I know I spoke profanity. In the kind of turmoil, I am do you think I really care. Two hoots for this creation.
A view of Persian and Hellenistic Judean communities through theological and socioeconomic lenses Johannes Unsok Ro employs philological, historical, and sociological approaches to investigate the close connections between socioeconomic structures, social inequality, and theological developments in the Judean communities in Persian- and Hellenistic-era Palestine. Ro contends that competing points of view from communities of lay returnees, priestly returnees, and communities of resident Judeans and Samaritans were juxtaposed within the Hebrew Bible, which took shape during the postexilic period. By exploring issues such as the relationship between the shaping of the canon and literacy in the Judean community, the term strangers in the biblical law codes, the socioeconomic structures of Judean communities reflected in the biblical law codes, the development of the theological concept of divine punitive justice, the piety of the poor in certain psalms, and the concept of poverty in the Dead Sea Scrolls, Ro illustrates that the communities behind each text and its redactions can be ascertained through sociological and theological lenses. Features Demonstration that a theology of the poor materialized orally among the poor but found written expression among Levites Insight into the socioeconomic and theological concerns of the authorial groups behind various biblical law codes A case that biblical “poverty” sometimes refers to humility and a theologically reflected consciousness of lowliness toward God

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