Birching, Germany17th century Depiction of a flogging at Oregon State Penitentiary, Corporal punishment of children has traditionally been used in the Western world by adults in authority roles.
Here are links to the other parts: Part1Part2Part3. Greg has also responded to these. I noted there that I saw some issues with how Greg is understanding the cross that I did not really unpack there. In other words, he still holds to an understanding of the atonement rooted in punitive justice the idea that things are made right through violent punishmentbut sees the intent of the violence as restorative or as Greg calls it, "redemptive"rather than as retributive.
He only denies the claim of the text that God was directly involved in committing the violence. What does he mean by this? At this point one may be wondering how any of this can possibly be seen as congruent with the nonviolent understanding of God that Boyd laid out so carefully as the foundation of his Cruciform Hermeneutic throughout volume I of this work.
It is just that whatever violence is involved What we can observe here is that when a cruciform reading is shaped by a punitive understanding of the cross, the result is to affirm the most extreme violence global flood, genocide as being just and good judgments.
Thesis on corporal punishment only substantive difference is Thesis on corporal punishment Greg apparently believes that God is absolved from any moral responsibility by not directly committing the violence entailed in these acts of divine judgment.
Mob bosses and war lords commonly have people assassinated and slaughtered without directly participating in the killing. We would certainly not consider them innocent.
That person would be responsible for the harm inflicted by the dog, even though they were not personally involved in the attack. Far from being absolved from responsibility, I think it is pretty clear that were a parent to unleash a rabid pit bull on a disobedient child, this would be morally exponentially worse than it would be for them to beat the child with their own hand which is of course also bad.
It simply does not hold water. God is morally responsible for what God does, whether directly or indirectly, just as we are.
Moreover, I maintain that the picture of God in Christ crucified is not one of withdrawal because of our sin, but just the opposite.
It is a picture of "God with us," God in Christ entering into all of our brokenness and darkness and hurt. It is God stooping down to us in our depths.
The cross, understood as an expression of restorative rather than punitive justice, is a picture of redemptive union with humanity in the very depths of our sin and wretchedness. It is God entering into our abandonment like the father finding the prodigal son among the pig slop and embracing him there.
No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord. To illustrate this, Greg cites Lev This passage consists of God repeatedly threatening escalations of violence and terror if the Israelites do not repent.
If in spite of these things you do not accept my correction but continue to be hostile toward me, I will send a plague among you, and you will be given into enemy hands. If in spite of this you still do not listen to me but continue to be hostile toward me I myself will punish you for your sins seven times over.
You will eat the flesh of your sons and the flesh of your daughters. As William Webb has outlined in his study of corporal punishment and the Bible, the Old Testament calls for striking a child with a whip or rod on the back or sides.
Because this is where the internal organs are located, this would likely result in internal bleeding as well as welts and bruises. This reflects the common understanding of people at the time, and here this abusive understanding is being projected onto God unknowingly by this biblical author.
They did not know any better. We, however, living in the 21st century, really should. So what do we do with the violent judgments of God found throughout the Old Testament? Indeed, I argue that it is only when we abandon all attempts to justify them that we can see how these violent portraits bear witness to the cross.
We will not find God behind the violent judgments portrayed in the Old Testament. These reflect the image of a punitive warrior god. If we want to find Christ in these passages, we must look for the victims, the scapegoats in these texts. That is where you will find Christ crucified, deeply buried.
Conclusion What began as a project to interpret Scripture through a cruciform lens is undermined by a punitive understanding of the cross.Reviews of books about corporal punishment.
This is a most extraordinary book. All pages of it are devoted to an academic study of the single topic of caning at one particular school in New Zealand, Christchurch Boys' High School.
Thesis Title: Corporal Punishment in Schools Student Name: Nevine Henry Wasef Advisors: Jennifer Bremer, PhD; Hamid Ali, PhD; and Ghada Barsoum, PhD Corporal punishment continues to be practiced at unacceptable rates in Egyptian schools, at the same time .
The following is an index which includes the following references: JRH95 = The Fraser Highlanders by regardbouddhiste.com Harper, The Stewart Museum RL = The Dec Rations list, the only list known of members, found in Public Records Office, London.
Chapter 1: Board Meeting. Two people are in two offices, a hundred miles apart. By coincidence they are both looking at the same page of the same magazine. A comprehensive, coeducational Catholic High school Diocese of Wollongong - Albion Park Act Justly, love tenderly and walk humbly with your God Micah Should Parents Use the Corporal Punishment to Descipline Child.
Thesis Statement: Use of corporal punishment as child discipline is both unethical and ineffective. Hitting or spanking a child will only teach them violence. Documents Similar To Outline for Spanking Child. Corporal Punishment by Parents. Uploaded by.