Death Penalty , Capital Punishment.

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Many distinctive doctrines in criminal law originated in efforts to restrict the number of capital crimes and executions. For instance, in the late 18th century, when all murder in the United States was punishable by death, Pennsylvania pioneered in dividing murder into two categories. The state enacted laws that authorized punishment of first-degree murder by death, while second-degree murder was punishable by imprisonment only. Elsewhere, penal codes uniformly required death for certain serious crimes. In these jurisdictions, discretionary powers to commute death sentences gradually expanded. (A commutation substitutes a lesser penalty for a more severe one—for example, replacing execution with a life sentence.) Today in many nations, including Turkey and Japan, the death penalty remains legal but the number of executions has declined over time.

참고 자료

Bibliography:

Megivern, James J. The Death Penalty: An Historical and Theological Survey. New York: Paulist Press, 1997.

Rourke, Thomas R. “The Death Penalty in Light of the Ontology of the Person: The Significance of Evangelium Vitae.” Communio: International Catholic Review 25 (Fall, 1998), 397-413

Simson, Gary J. and Stephen P. Garvey, "Knockin` on Heaven`s Door: Rethinking the Role of Religion in Death Penalty Cases," 86 Cornell Law Review 1090 (2001).

Yoder, John Howard The Christian and Capital Punishment. Newton, KS., Faith and Life Press, 1961.

Böckle, Franz and Jacques Pohier. eds. The Death Penalty and Torture. New York: Seabury Press, 1979.

“Outrageous Atrocity or Moral Imperative?: The Ethics of Capital Punishment” in Studies in Christian Ethics 6.2 (1993).