Death, and the Administration, Thereof...
Therefore since the children share in flesh and blood, he himself likewise and partook of the same, then through death he might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives (Hebrews 2:14).
The death penalty was foreordained before the world, and predestined to be destroyed afterwards (I Corinthians 15:26)
First of All
Who is death? Although the angel of death was crafted by God (Genesis 2:1) (Wisdom 18:25), death as a necessary evil continues to exist as a miscreant spirit or force among those who subject themselves to its consequence and/or inevitability on spiritual, literal, and allegorical basis.
For example, those who understood deaths precept die daily (1 Corinthians 15:13) and conduct themselves as a living sacrifices (Romans 12:1)
. More details after elections.
They are not afraid of death as decreed (Sirach 41:3) because allegorically, to die is gain (Philippians 1:21); Psalms 116:15, Proverbs 14:32, Isaiah 57:2, Romans 14:8, 2 Corinthians 5:8, Hebrews 13:14, Revelations 14:13.
What is death? Spiritually, literarily, allegorically the wages of sin is death (Romans 6:23) Adam passed to all his descendants the inherent sinful nature he possessed because of his first disobedience. To die has the basic idea of separation. It can mean spiritual separation, physical separation and/or eternal separation. Because of original sin Adam and Eve died spiritually but because God is merciful they did not die physically until after receiving a grace period. The reason for this prohibition in the first place is not readily apparent. However, because of opposing forces (Genesis 5:1) obedience became a choice, extended to intelligent beings made in the likeness of God. When Adam sinned, all mankind sinned in his loins. Since sin transformed his inner nature from Gods will to self will, which brought about spiritual death and depravity, his semen or sperm passed on this propensity to sin to his posterity. His sinful nature continues to exist bodily, from the moment of conception and/or when we as humans enter into mortality; which is the opposite of immortality.
Sin is originally an Hebrew word which means mistake. This not only defines original sin but explains the type of transgression which compromised human nature. Adam was not originally subject to death, however the sin of disobeying God's sole command became a devastating certainty, affecting himself as well as his posterity. The three distinctions of deaths manifestations are spiritual: (1) separation from God. In order to perceive and communicate with God we must reconnect through prayer. Physical (2) temporal death follows the grace period given by God to repent and make amends. Eternal (3) this equals an everlasting separation from God also known as the second death (Revelation 21:8). Adam's sin brought universal death to all humanity which existed in his loins, and through procreation, inherited his falleness and depravity. Therefore, everyone, including mankind, without exception, bears the guilt of original sin and are therefore subject to death, even without the law, (Mosaic) irregardless of those who had no initial revelation as Adam did. Therefore humans do not sin because their sinners, rather they are deemed sinners because all have sinned. (Romans 3:23; 5:12)
When did death first happen? Jesus Christ as the lamb was slain from the foundation of the world ( ). If the Lord would not have received this commandment from God, there would be no salvation and/or sanctity of life on a everlasting basis (John 10:17-18)
Man and his wife were the first ones to subject themselves to a physical death because Adam's sin is seen as incriminating evidence when he admitted his knowledge of the evil of nakedness; and/or pornography as a reality show. To overshadow this reality, God provided a scapegoat using its skin as a garment and/or badge. A coverup against evil. This act of God displays the first Old Testament imagery of sacrifice, typifying a substitutionary death (Genesis 3:21). In correspondance with this sacrifice Abel's offering was acceptable. Beyond being the best of the flock given from a zealous heart, it was in every way obediently rendered according to what God revealed as a divine act of forbearance covered with compassion. However, distain for Gods requirement constitutes hostility toward God and his personal preferences; or the person of his preference. Who cannot be killed unscripturally. Therefore Cain became envious with uncontrollable rage and with a premeditated outburst, slew his brother, to get gain with game. Because sin was present in the world before the law was given, sin is not applicable when there is no law. (Romans 5:13)
Another reason why Cain did not suffer the death penalty (Genesis 9:5) is because God did not validate death as we know it. He did not condone the manner in which it was inflicted here on Earth and as an happenstance, allowed it as an result only, to signify its waywardness. Fortunately, God did not create death to exist on this level, for God's justice does not die (Wisdom 1:12, 13, 14, 15). The devil's jealousy brought death into the world and those who combine themselves with him are the ones who will die ignominiously (Wisdom 1:24) ( ) Cains fear of "whoever" finding him and killing him (Genesis 4:14) did not exhibit the worry over innocent bloodshed (Deuteronomy 21: 1-9) or the avenger of blood. (Numbers 35:9-34) and/or (Deuteronomy 19:11-13), his worry or ill-concern was the anticipation of the death penalty, instituted by Gods word before these sundry laws were written by Moses, as well as the capital punishment invoked upon every animal or man who took human life unlawfully and presumptuously before the establishment of a written code in (Genesis 9:5). The first unauthorized death would not only provoke "whoever" finding Cain, to kill him.
In answer to the demands of justice (Genesis 4:10; Revelations 6:9-11), but would prove that murders violent outlet is not the chosen venue by God to kill any"one" or any"body" to bring about vindication (Hebrew 10:30). However, after revealing his evil intention for mankind and against God; Satan became the father of liars and murderers from the beginning (John 8:44). Murder for hire, as demonstrated by Cain and initiated by Satan, set in motion the antediluvian. Therefore God after the flood and/or in the wake of a new world made an ever lasting covenant with a righteous man "Noah" (progenitor of all mankind), which included deaths penalty, before it was later sanctioned by the law of Moses i.e. Mosaic Law. In the midst of this everlasting covenant made with every living creature of all flesh that is one the Earth for all succeeding generations. Genesis 9:6 states "Whoever" sheds mans blood, by man his blood shall be shed, in the image of God he made man."
And this is why Cain said his punishment was too much to bear (Genesis 4:13) because in essence, to kill and/or destroy the image of God, is an attempt to slay God! This unrandom act of outrageousness which provokes utter rage as a response was unheard of at the time. And, with no law in place, a marker was set by God, to curb this unreputable act. (Genesis 4:15)
Emphasis on what this sign was is only apparent to a rare few [srlah?]. Why is death inevitable and/or mandatory? 'Each one' is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death." Sin is not merely a spontaneous act, but the deadly "result" of a finite process stemming from unrighteous desire(s). (Ezekiel 18:4) Even God's people who lack knowledge about and/or remain unaware of this fatal administration will continue to make dying mandatory for themselves according to his word (Proverbs 10:21; Hosea 4:6). Deficiency in this area equals rebellion: insurrection against God's word from the Lords blood brethren (James 1:5). The ill-mannerism of a rebel within this description are provoked, sinned, disobedient and lastly but not least unbelief. Doubt and unbelief are so alike, that they become dangerously deceptive in relation to one another, causing skepticism. But "Let no one deceive you with empty words for because of these [things?] the wrath of God comes upon the sons of disobedience. Therefore...
Do not be partakers with them (Ephesians 5:6-7). As opposed to man, this is not an impulsive outburst of anger targeting without fault person(s) whom God does not like. It is the measured and determined response of a righteous God against sin. More accurately God reveals his wrath in various ways (1) eternal wrath and/or hell, (2) eschatological wrath or the day of wrath (Ezekiel 7:9), (3) temporal wrath, which includes but is not limited to natural disaster, (4) consequential wrath "You reap what you sow," (5) the wrath of abandonment. When men consistently abandon God, God will abandon them (Proverbs 1:20-32). He accomplishes this by letting the natural consequences of violating his universal law transpire; and indirectly by removing his restraint and allowing their sin to run its inevitable course, as well as directly and immediately, by specific acts of personification exercising divine judgement and punishment according to the gospel of his revealed word. The derogatory aspect of passion as sudden, unrestrained expressions of anger, hatred, and resentment produce hostility, presenting a stark contrast between righteous desire and inordinate lust. These thoughts, words, and deeds which the moral law requires, finds its basis in the character of God portrayed in the decalogue i.e. Ten Commandments. Although the ceremonial aspect of mosaic law has been set aside (Colossians 2:14:17), and the basic responsibility for the civil aspect, revealing the moral application of law establishing a community-up to date, have since been duly transferred to human government, the oral presentation of civil, social, and religious laws were originally received by Moses from God the Lord written down first, and then read to the people. This combination of case law and precepts laid down by God's direct command which included X detailed enlargement of the decalogue: the divine framework for judging and resolving all civil dispute, confirming the uniqueness of pre and post Israelite law among different law code(s) of the ancient near east (Exodus 18: 17-27). These ordinance(s) concerning sundry laws for the people were inaugurated later by a special ceremony of "the sprinkling of blood" and/or book of the covenant (Exodus 24:7). The general description of the ten commandments written within were grouped into two broad categories: the first vertical and the second horizontal (Exodus 20:2-11) defines man's relationship to God; and Exodus 20:12-17 defines man's relationship to the community.
Since incarceration was not a penalty for crime, there were no jails in Israel. Those guilty of breaking the law were usually restrained by most if not all the people. Punishments were corporal, banishment, or, in severe cases, death. Those who lived through punishment ere constrained to work in securing restitution for those they had violated. Let us please make no mistake about personal injuries.
In relation to death and its administration! "He who strikes a man so that he dies shall surely be put to death. But if he did not lie in wait for him, but God let him fall into his hand, then I will appoint you a place of which he may flee. However, if a man acts presumptuously toward his neighbor, so as to kill him craftily, you are to take him even from my alter, that he may die. (Exodus 1:12-14, 15,16,17) etc." The death penalty was described for intentional homicide only, whereas for more serious injuries that lead to intentional homicide the penalty was banishment to an appointed place. The law did afford sanctuary i.e. a city of refuge, from the vengeance of relatives, until the death of the high priest (Numbers 35:25,28). Even in this respect, death is still required as reconciliatory.
The irrefutable nature of a divinely imposed sentence of death on every man slayer who kills another intentionally remains without parallel in the ancient near eastern literature and leal codes. The sacredness of human life stands out within the holy context of scripture. "If a man takes the life of any human being he shall be put to death. The one who takes the life of an animal shall make it good, life for a life. If a man injures his neighbor, just as he has done so it shall be done to him: fracture for fracture, eye for eye, tooth for tooth; just as he has injured a man, so it shall be inflicted on him. Thus the one who kills an animal shall make it good, but the one who kills a man shall be put to death. There shall be one standard for you; it shall be for the stranger as well as the native, for I am the Lord your God."
Plainly stated, Thou Shall Not Kill (Exodus 20:13).The exhortation of this command constantly remind mankind to strive to uphold and protect the sanctity of life in a everlasting way and eschew the endangerment of all that lives.
The main principle of retaliation "lex talionir" is that the punishment matched, tho' did not exceed, the damage done to the victim - furthermore, the law of retaliation established this main principle so that the punishment should not only fit the crime, but not go beyond it (Leviticus 24:20,21,22). Complicated is how early Christians viewed the practice of capital punishment. In a handful of documents covering the first three centuries, starting with Clement of Rome, the righteous were indeed persecuted, but only by the wicked. Scores of unjust execution(s) of Biblical heroes at the hands of wicked rulers are depicted beginning with (1 Clement 45) . Around A.D.150 Christians were living in a time of fierce persecution by the enemies of the faith, and would rather die than take a life in self defense (First [Apology?] 1.39. St. Justin Martyr inscribed this as the mainstream of Christian thought. However, around A.D.177 Clement of Alexandria reinstated universal moral principles outlined in this doctoral thesis by writing in the (Siromata 1.27) that "when one falls into any incurable evil, it will be for his God if he is put to death". This restatement is not only in line with the requirements of the Old Covenant but totally agrees with New Testament scripture outlined by the apostle Paul in (1 Corinthians 5:1-5). His contemporaries , Tertullian, Hippolytus, and even Lactantius opposed capital punishment with relentless pacifism until the latter of these three switched his position in favor of Constantine and Christian emperor who's inalienable right to impose the death penalty before the commencement of the modern era was straightforward, without hesitation and unequivocal. Except for abortion, euthanasia, and heresy, the tradition of the early church was unanimous against killing that was contrary to Christian ethics, although they conceded the the state did have the right to impose the death penalty. In the fourth and fifth centuries, Ambrose, Chrysostom, Augustine recognized the right of the state to execute criminals and justified capital punishment when there was "no other established method or restraining the hostility of the desperate. Only extreme necessity would demand the killing of such people." (Letter 134). Various testimonies by the early church fathers and a great cloud of witnesses comprised of our current leadership (Hebrews 12:1-2) despising the shame, have not only laid aside all encumbrances to punish sin, but have concluded as well, that mercy should predominate among Christian peoples, and life should be spared in all but the rarest of cases, [T.C.?] (Evangelium Vitae 56). Before we look at the penalty of death in the unified states, lets look at those condemned to die the death penalty, according to the special ceremony of blood as mentioned here in covering the book of the covenant, by all its proponents up to this point.
Commandments--O.T. death penalty
1. Polytheism Exodus 22:20, Deuteronomy 6:13-15
2. Idols Deuteronomy 27:15
3. Swearing Leviticus 24:15,16
4. Sabbath Numbers 15:32-36
5. Obedience to parents Exodus 21:15-17
6. Murder Exodus 21:12
7. Adultery Leviticus 20:10
8. Theft Exodus 21:16
9. False witness Deuteronomy 13:16-21
10. Coveting Ezekiel 14:1-10; Ephesians 5:5
But contrary to the above an overly broad ruling was not made in 1977 when the Supreme Court in Coker v. Georgia, declared it unconstitutional for a man to be executed for raping a woman. Resulting in several states that can execute persons even though they have not killed anyone. But this is not the point, the point being this decision does not agree with the word of God expressed in (Deuteronomy 22:22-27). The preliminaries concerning the details may have sanctioned the decision in this case.
Depending on if she and the man acted in adultery; if the man forced (i.e. raped) an engaged or betrothed woman; or when a virgin is espoused to a man who violates her and her engagement and did not cry out, then both were stoned to death. However, if any of these verse(s) were present as factors in the particular case, where, at the time 45 states, along with the federal government and U.S. military employed the death penalty and/or had the option of using it in sentencing those convicted of serious crimes, then it was unconstitutional for the issue a ruling discontinuing executions in this case scenario, and then contradict its decision making authority in different case(s) were it reaffirmed its constitutionality. Even though President Clinton expanded the federal government ability to put man and women to death in 1994, it was the judgement of the Roman Catholic bishops of the United States, that the use of state sanctioned executions was no longer necessary and unjustified in our time and under current circumstances. It was 1999 when renewed his appeal, praying for a consensus to end the death penalty, which is both cruel and unnecessary, even in the case of someone who has done great evil. (Homily at the Papal mass in the trans world dome, St. Louis, Missouri January 27, 1999). Later that day this same man advised the governor of the show-me state, where he just so happened to be for no strange coincidence, to spare the life of a convicted murderer who ironically was approaching execution foe multiple murders. In an unprecedented response, provoking a national debate on the subject like never before, the Governor of Missouri, in lieu of the fact that there was no doubt concerning his guilt commuted this man's sentence to life a few days later. Stumped, even the world asked why in the world would anyone show mercy to a person like this of all people? Well lets look at the similarities to the story when related to scripture. Herod, like the Pope in St. Louis was in Jerusalem at the time right before the commencement of an execution (Luke 23:7). Herod and Pilate became friends (acquainted), when they were formerly enemies with each other. The Governor was Protestant as opposed to Catholic. There was a long standing Jewish custom traditionally honored by the Romans, where at a feast, there is an unconditional release of one prisoner (John 18:39).
At an ecumenical service is where the Pope made a plea for mercy to the Governor. The person who's sentence was commuted was a convicted killer whose punishment matched the crime, for multiple murders against his fellow citizens. Barabbas was a robber "one who seizes plunder," as well as a terrorist and/or guerrilla fighter who participated in bloody insurrection. (Mark 15:7). But here's the clincher, those same forefathers of the faith of the fourth and fifth centuries...namely St. Ambrose who was mentioned earlier in this document, told a Christian judge named Sludius: You will be excused if you do ill, but you will be admired if you refrain when you might have done it. ("Letter" 50). Needless to say, within the ensuing uproar of public dialogue on capital punishment, a dead serious national debate forced national leaders and the public in general to challenge themselves to execute justice and not people. Finally, in 2002 the Supreme Court in Ring v. Arizona, struck down the ability of a judge acting alone to sentence someone to death. The court said that only a jury could impose such a drastic sentence. In the same year the court declared in Atkins v. Virginia that it was unconstitutional to execute the developmentally disabled. Having a ruling in the same year we will examine these cases as seemingly sound in judgement if the second ruling (Atkins v. Virginia) was based on the first (Ring v. Arizona). The first ruling agrees with Deuteronomy 17:5,6,7 with emphasis on verse 6: "On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness." Then in 2005, in Roper v. Simmons the Supreme Court justices stated it was unconstitutional to execute anyone who committed murder under the age of 18. For the first time in American history, our nation used viable reason(s) to curtail the use of the death penalty. And with no surprise, the U.S. Roman Catholic bishops were more than factors in the deliberations. Despite falling short of the glory, for nearly 2 decades, they submitted amicus briefs in both instances and had been referenced in the majority and minority opinions. However, their superfluous speech betrays their confidence in the law foreordained from the foundation. Before we examine the language of the statement of facts within the brief...
In 1980, the Roman Catholic bishops of the United States called for an end to the use of the death penalty in our country. In their judgement. the bishops contend that the use of state sanctioned executions was no longer necessary and was, in fact, unjustified in our time and under current circumstances. But this statement only proves that there is a lack of discernment concerning the times (Matthew 163). Even Jesus did not come to abolish the law of prophets but to fulfill the law in all its aspects (Matthew 5:17); for the law is perfect and holy (Psalm 19:7; Romans 7:12). But you are the ones who reject Gods purposes for yourselves (Luke 7:30). Proverbs 23:45 warns us all that "those who forsake the law praise the wicked, but those who keep the law strive against them." "And we know the God causes all things to work together for good to those who love God, to those who are called according to his purpose (Romans 8:28). That means the establishment of this law has a divine purpose (Ezekiel 22:9-14). The Lord has made everything for his purpose even the wicked for the day of death (Proverbs 16:4). It was also insinuated that the application of capital punishment is deeply flawed and can be irreversible wrong, is not necessary to protect society, is prone to errors, and is biased by factors such as race, the quality of legal representation, and where the crime was committed. However, this is not a proper description of God's Law, this purported view in actuality describes man who is unstable in all his ways. (James 1:8). In recent years there has been a growing consensus that the use if the death penalty can no longer be accepted. This consensus is reflected in the Catechism of the Catholic church. By the California Catholic Conference, in the teachings of Bishops' conferences around the world and in the teachings of Pope John Paul II, Pope Benedict XVI and now Pope Francis. They all together think that by opposing the death penalty the become witnesses to the sanctity of life, but whoever despises the word brings destruction on himself (Proverbs 13:13). They reason that every life is sacred and every person has a dignity that comes from God. And that this is true for the innocent and the guilty, notwithstanding those convicted of the most violent crimes. Yet, the word of God says "Whoever has the son has life; whoever does not have the son of God does not have life." (1 John 5:12). "By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother (1 John 3:10). They also believe the death penalty denies God's plan of mercy and justice. It violates the condemned person's dignity and deprives him of the chance to change his heart and make amends for his crimes.
But the word of God says "A man of great wrath will pay the penalty, for if you deliver him, you will only have to do it again (Proverbs 19:19)". The end of their argument is that "for some criminals, reformation will never be possible. Their hearts are too damaged, too cruel and hardened. But we know that conversion and repentance is God's work not ours." Wrong! Christ opens our mind to understand scripture after he rose from the dead and said, "Repentance and forgiveness of sins should be proclaimed in his name to all nations beginning from Jerusalem. (Luke 24:45-47). John the Baptist paved the way and after Jesus Peter made it an official act, (Mark 1:4; Acts 2: 38,39). Plus, Psalm 51:13 says, "Then I will teach transgressors your ways, and sinners will be converted to you." Even though, a consensus, moratorium and referendum are nothing new, these statements are contradictory and odd! The Catholic church has always taught that legitimate governments have the right to impose the death penalty on the guilty of the most serious crimes. This teaching has been consistent for centuries in the scriptures in the writings of the church fathers and in the teachings of the Popes.
Their argument closes with them pretending the church is not changing her teaching. Common sense. Governments will always have justification to use the death penalty when it is necessary to carry out its task of ensuring social order. What the church is urging is that the government use its discretion to show instead mercy as a testimony to the sanctity of human life and to the possibility that every person can find redemption and rehabilitation. What is clear n evident is the early proponents of the death penalty are divided about the morality of capital punishment with both sides claiming support for their positions using diverse catechism from the Catholic church and select scripture as points of authority. The California Catholic Conference explains that they are educating the faithful about the church teaching on the death penalty as articulated by St. John Pauls II's evangelism vitae declaring that the state has a 2,000 year old tradition, to limit itself to bloodless means when those means were sufficient to protect society. This makes all the sense in the world! The Washington,D.C.-based Faith and Reason Institute and advocate for the retention of capital punishment has upheld the death penalty using the catechism of the Council of Trent and statements by Pius XII...
Supporting retributive justification of the death penalty. There position is that no one should be bloodthirsty and want to kill people, but it is only just that the person should pay the prince. People who commit heinous crimes should be put to death. The 9/11 terrorists, should they have lived, would rightfully be put to death because they killed thousands on that day. Proverbs 23:17 says, "If one is burdened with the blood of another, he will be a fugitive until death, let no one help him." They also refer heavily to St. Thomas Aquinas, a renowned 13th century Dominican friar who was perhaps the greatest theologian of his time. Because he defended capital punishment -- as necessary to secure the community from wrongdoers, deter others from similar crimes and expiate the offender's guilt, the all-together argue that the system serves the common good by making sure violent persons did not kill or rape again -- even if that meant some innocent persons were executed. Catholic defenders of the death penalty have relied on these arguments for 800 years. St. John Paul II in concurrence, believes that the state's only justification for the death penalty is in Aquinas' theory of "legitimate defense" as an absolute last resort, where the intention is to stop the actions of an "unjust aggressor." However, a professor at St. John Vianney the theological seminary disagrees with these summarizations. This professor and author of "Capital Punishment and the Roman Catholic Moral Tradition" argues against the law of charity in St. Aquinas summa theological, being applied to the condemned man; that he can be killed like an animal because he falls from his humanity into the slavish state of beasts. He said trust these implications that persons can become subhuman through their crimes and lose their right to life, taken to its logical conclusion, undermines the Church's foundational teachings of the "intrinsic dignity of the human person." I strongly and boldly disagree with this refutation! False teachers, for example, are insensitive to the power and presence of God's truth, and like brute beast, insubordinate, insolent, and arrogant, remain oblivious to the teachers will be be killed like beasts, because they become trapped by their own instincts and thereby destroyed, by folly of those passions. See (2 Peter 2:12). Even [Animns?] which acted in the above manner with harmful attack inflicting injury received the death penalty (Exodus 21:28-32).
Last But Not Least
The National Research Council determined that studies could not prove the death penalty had any measurable deterrent effect on society. This is a faithless assumption. The word of God does not concede with this statement, which is purported that statistics can not possibly demonstrate this effect. When we measure this study with the word of faith, hope, and charity, we see when justice is done it is a joy to the righteous, but terror to evildoers. (Proverbs 21:15). Terror of a king is like the growling of a lion. Whoever provokes him to anger forfeits his life (Providence 20:1). Since all Governments(s) globally are God-ordained, disobedience is rebellion against God. Even the most wicked, godless governments act as a deterrent to crime. This means everyone who despises government authority injures himself. The root word of penitentiary is where errant spirits that live have a chance to make a penance and become penitent, before they terminate or obtain release. Restorative Justice: education, mental health treatment, addiction and reintegrate services and/or job training becomes the greatest possibility for the incarcerated and those concerned for them, in addition to the redemptive work of Christ in their lives. With this in mind there would be no such phrase as "throwaway culture" the fate of 747 men and women on death row will be decided before the letter concerning this doctoral thesis revealing the doctrine of the number one. sect. introducing. death [?]: 10 the wicked who persist in their ungodliness against the word of God's law, and those inspired to uphold it (Jude 1:14-25). The state has spent $5 billion on death row since 1978, and has not executed anyone since 2006. The states data from 2015 shows that the number of murders dropped by 25 percent, and the number of violent crimes dropped by 14 percent, over the past 10 years. Contrary to unpopular belief. According to the death penalty information crimes innocent list 156 men and women since 1973 in the U.S. have been exonerated of the crimes that put them on death row. Either through acquittal or dismissal of all charges, or a pardon based on evidence of innocence. 1437 executions have taken place since the Supreme Court reinstitute the death penalty in 1976. However, in California before Tookie Williams in 2006, there were none for 33 years. Prop 66 requires the appeal process for a person on death row to be wrapped up within five years. Even, though the Death Penalty Information Center, shows it takes an average of 11.3 years between, a person being sentenced to death and their eventual exoneration. Other states that abrogated the death penalty. Namely, New York 2007, New Jersey 2007, New Mexico 2009, Illinois 2011, Connecticut 2012, Maryland 2013, Nebraska 2015, and Delaware. Four other states have gubernatorial moratoriums pending: Colorado 2013, Oregon 2011, Washington 2014, Pennsylvania 2015. So as of today, we are down to only 30 states, along with the Federal Government and the U.S. military, who have the authority to employ the death penalty . Almost all 30 of the states instead of imposing the death sentence, sentence the guilty to life in prison without the possibility of parole. "In addition, I have also noticed that in the world you find wickedness where justice and right ought to be. I told myself, God is judge the righteous and the evil alike, because every thing, every action, will happen at its own set time i.e. Ecclesiastes 3:2-3. I decided that God is testing us, to show us that we are no better than animals. After all, the same fate awaits human beings and animals alike. One dies just like the other. (Ecclesiastes 3:16-19). But in effect they have nullified Gods law. "And by this you invalidated the word of God for the sake of your tradition. You, hypocrites, rightly did Isaiah prophesy of you: this people honors me with their lips, but their heart is far from me. But in vain do they worship me teaching as doctrines the precepts of men." Tradition, doctrines and the percepts of men attempt to cancel or deprive of authority God's intended purpose of law. Thwarting Gods command for the commandments of men. Jesus likewise, as himself gave us a purview of the death penalty with the prediction of St. Peter death in the bible. (John 21:18:19). Even murderers condemned to the death penalty justified its employment and was rewarded. " One of the criminals who were hanged there was hurling abuse at him, saying, are you not the Christ? Save yourself and us! But the other answered and rebuking him said. Do not even fear God, since you are under the same sentence of condemnation? And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong. And he said Jesus, remember me when you come in your kingdom! And he said to him, truly I say to you today you shall be with me in paradise." [selall.?] Finally the answer to the final question. How does death end? With one word, propitiation: translated appeasement or satisfaction. (Proverbs 16:14)
"The kings wrath is a messenger of death, a wise man will appease it."
The sacrifice of Jesus on the cross satisfied the demands of God's holiness for the punishment of sin (Romans 1:18, 2 Corinthians 5:21; Ephesians 2:3). Christ must reign until he has put all his enemies under his feet. The last enemy that will be abolished is death (1 Corinthians 15:26, 2 Timothy 1:9,10).
Although I celebrate the Lord's death, even death will suffer the death penalty (Revelation 20:14,15) Therefore, legally, I'm more for it than against it, on a spiritual basis.
When it comes to the election of Prop 62 & Prop 66. "If you set oppression of the poor and denial of justice and righteousness in the province, do not be shocked at the sight, for one official watches over another official, and there are higher officials over them. (Ecclesiastes 5:8)
Rescue those who are bing taken away to death; hold back those who are stumbling to the slaughter. If you say, "Behold we did not know this," does not he who weighs the heart perceive it? Does to he who keeps watch over your soul know it, and will he not pay man according to his work.
These also are sayings of the wise, partiality in judging is not good. Whoever says to the wicked "You are in the right," will be cursed by peoples, abhorred by nations, but those who rebuke the wicked will have delight, and a good blessing will come upon them.
I started this theses after October 31, 2016 on the day of the dead. November 1, 2016 under rushed circumstances and very precarious atmosphere with many distractions proposing (Sirach 38:24-34) and beginning with (Ecclesiasticus 39:1-10). I finish on November 7, 2016, night before the elections. Please excuse my handwriting and lack of deep detail, and only the wise seek correction, so correct me if I'm wrong. Like the two denomination per say Protestant and Catholic I am Christians. But I am not non-denominational I am not sectarian and anti masonic. God views is my view, so rebuke me not in your hot displeasure Psalm 6:1
Houston vs. Lack
Now to the only wise God both now and forever, be glory, honor, and majesty. In and through Jesus Christ Amen
Dr. Jerome Major Carter, Esquire P.H.V.
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