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Copyright of Kriminologisches Journal is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the summer of 1945, following German occupation and the atrocities committed during World War II, the German minority living in the reestablished Czechoslovak state was exposed to violent acts of retribution. Despite the state authorities' initial endeavors to prose -cute some of the acts of violence committed after the war, the Communist takeover in February 1948 rendered the post-war persecution of Germans taboo in Czechoslovakia. It was only the Velvet Revolution of 1989 that paved the way for both academic discussion and public commemoration of those tragic events. However, it was only at the turn of the millennium that the Czech society's stance towards the post-war violence started to change. The initial taboo and resentment were partially replaced by public opinion assessing post-World War II anti-German violence more critically. Newly established sites of memory dedicated to post-World War II violence are often seen as one of the signs of a changing culture of remembrance in Czech Republic. There is, however, a lack of rigorous research exploring these monuments and plaques. The aim of this study is to analyze various aspects of these sites as part of a social framework shaping public opinion in the Czech Republic on a local level. In doing so, it seeks to answer the question of how Czech society is coming to terms with the "negatives" of its past. Drawing on oral history interview s, the paper explores the process of establishing current sites commemorating anti-German violence in today's Czech Republic, as well as the often grass-roots initiatives that lay behind them. Furthermore, the analysis will focus on the monuments' inscrip tions and the message they send to the public, shaping its historical awareness. Understanding society as a structure consisting of various memory communities, the paper contributes to the under-researched area of a Czech culture of remembrance at a local level. [ABSTRACT FROM AUTHOR]

This essay aims to do justice to an often misunderstood aspect of the concept of biblical – in this case, Old Testament – justice, namely the doctrine of retribution. Following on some introductory matters regarding the terminology, the various facets of the Old Testament idea of retribution will be presented: individual retribution, collective and corporative retribution, and transgenerational retribution. Moreover, God’s role within the Old Testament ‘doctrine of retribution’ will be dealt with. Finally, it will be shown that, in some instances, Old Testament authors also have highlighted some risky sides of this ‘doctrine of retribution’. https://doi.org/10.17159/2312-3621/2023/v36n1a9

The article "Easter Overcomes Retribution" by Józef Niewiadomski deals with the theme of overcoming the division between victim and perpetrator. It describes the story of Eric Lomax, a former British officer who was captured and tortured by the Japanese during World War II. Years later, Eric still suffers from trauma and revenge fantasies. The article criticizes the obsession with victims and raises the question of who is actually still a perpetrator in this culture. The question of reconciliation between victims and perpetrators is discussed, and it is noted that this is often neglected. The film "The Railway Man" is presented as an example of depicting reconciliation in a biography. The Passion story is seen as a revolutionary act of overcoming division. The overcoming of this division occurs through the love of a third, non-deformed person. The resurrection confirms the overcoming of the division, and in the end, there is redemption for both the victims and the perpetrators. [Extracted from the article]

At the beginning of the 1920s there were groundbreaking developments in Thuringia's penal system and adult education. The execution of retribution gave way to an education which pursued the goal of treating each prisoner individually. Educational measures were given special priority. In particular, the offer included adult education formats in the understanding of the „Neue Richtung" of Weimar adult education. The participants should be enabled to plan and shape their need for education independently. „Arbeitsgemeinschaft" (working group) was used as method. Against the background of different framework conditions in the penal system and „free" adult education, the question of the challenges that had to be overcome for the (successful) implementation of working groups is investigated using the example of the Thuringian state penal institution Untermaßfeld. [ABSTRACT FROM AUTHOR]

The article reports that the death penalty is a ritual of retribution carried out by the state. Topics include considered that everyone knows an occasional desire for revenge and retribution as in the vast majority of democratic constitutional states, a majority of the population has been convinced for several decades that the state should not kill the perpetrators of such crimes, even in the case of the worst crimes.

»He punishes us; then he shows us mercy. He sends us down to the world of the dead, then he brings us up from the grave« (Tob 13:2). The Old and New Testament theology of Sheol (hereinafter šeᵓôl) follows the logical sequence of human life and death. Man enters šeᵓôl as he has built himself during his lifetime. In other words, in šeᵓôl the basic human determination and nature does not change. It cannot happen in šeᵓôl that a righteous person turns into a wicked and a wicked person becomes a righteous. However, the key characteristic of šeᵓôl is not the immutability of the basic position but the impossibility of expressing praise to God. This virtue characterizes the life of a righteous person who glorifies God with his righteousness. Therefore, the righteous man by his nature does not belong to that place because the one who praised and blessed God during his life cannot stop glorifying him even in šeᵓôl. The wicked man, however, who does not glorify God during his lifetime is suited to the postmortem environment of šeᵓôl in which God’s name is not invoked. Thus we come to the conclusion that šeᵓôl belongs exclusively to sinners, or to those who do not praise God. The theology of šeᵓôl reached its peak in the teaching that šeᵓôl is not the eternal abode of the righteous. The righteous indeed descends to šeᵓôl but his soul does neither rot there nor does he become a part of the impersonal contents of šeᵓôl. Since it cannot remain in šeᵓôl, the justified soul after freeing itself from its habits that led it to sin during its life and having risen in holiness, rises to the heights and it is God himself who delivers it and who rewards it with a happy eternity. Therefore, for the dominant biblical theology it is not questionable that the righteous will see the face of God but what privileges one over the other is the time of stay in the place of the dead, i.e. šeᵓôl. The elaborate Christian theology calls that time of souls’ stay in the place of the dead the purgatory.

Copyright of Neue Kriminalpolitik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Psalm 39 is a peculiar, late post-exilic wisdom composition which reflects the style of a supplication of a sick person, but actually rather constitutes a meditation on the transitoriness of human life. It has been neatly integrated into the conclusion of Book I of the Psalter by a late post-exilic redaction, but displays antithetic views with regard to expectations about retribution expressed in other psalms ostensibly from the same post-exilic era. This article explores its possible purpose in view of its form, its integration into Book I of the Psalter, and particularly its seeming contrastive stance towards Pss 34 and 37. Its apparent criticism of the perspective on retribution expressed in other wisdom psalms renders it very similar to Ps 73 as well as to notions expressed in the Book of Job, and the psalm is therefore compared to these texts as well.

Psalm 39 is a peculiar, late post-exilic wisdom composition which reflects the style of a supplication of a sick person, but actually rather constitutes a meditation on the transitoriness of human life. It has been neatly integrated into the conclusion of Book I of the Psalter by a late post-exilic redaction, but displays antithetic views with regard to expectations about retribution expressed in other psalms ostensibly from the same post-exilic era. This article explores its possible purpose in view of its form, its integration into Book I of the Psalter, and particularly its contrastive stance towards Pss 34 and 37. Its criticism of the doctrine of retribution renders it very similar to Ps 73 and the Book of Job, and the psalm is therefore compared to these texts as well.

The article offers information on the conference titled "Europe, 1945: Liberation. Occupation. Retribution" to be held from June 2-4, 2015 in Moscow, Russia.

The article examines theological aspects of the satisfaction theory of reconciliation. The theological theories of reconciliation of St. Anselm of Canterbury are examined, the ethical function and role of reconciliation in the modern criminal justice system are described, and the dichotomy between retribution and reconciliation is analyzed. The article discusses the roots of satisfaction theory in the Reformation and emphasizes the centrality of service to God in the theory of conflict reconciliation.

The article reports on a panel on reactions to Nazi war crimes in Germany after World War II, held during the Deutscher Historikertag (German Historians Conference) in Mainz, Germany, from September 25-28, 2012. Topics of discussion included the activities of the World Jewish Congress (WJC) in the runup to the Nuremberg War Crimes Tribunal, the attitudes of German philosopher Hannah Arendt to postwar reconstruction, and the link between fears of retribution and antisemitism in postwar Germany.

This article examines the relationship between emotional woundedness and faith estrangement. Trust issues towards God often emerge in the heart of the believer when left vulnerable and in shock due to unforeseen trauma. The dilemma is that this condition leaves the wounded person more vulnerable. With a view to bringing healing and deeper faith, different trauma intervention models are evaluated and the role of forgiveness, retribution and faith are examined. In conclusion, some guidelines regarding a holistic approach in the pastoral counselling of the traumatised faith-estranged person are presented. [ABSTRACT FROM AUTHOR]

The article discusses speeches and debates in the Sejm, the national parliament of Poland, regarding the country's Communist past and collective memory, as highlighted by controversies about lustration legislation concerning the removal of officials implicated in Communist violations of the rule of law. It argues that many of the rhetorical strategies of coming to terms with the past were taken from the attempts by other countries to deal with past experiences of dictatorship, including Germany, the Czech Republic, and Portugal. It suggests that speakers selected international examples based on their political ideologies and attitudes toward retribution, restitution, and reconciliation.

The article presents information about changes in economic life occurring in post-World War II Czechoslovakia. Descriptions are given of the various stages in widespread economic change, including the expulsion of Nazi-sympathizing employees in Czechoslovakian factories, a second series of purges of non-Communist employees, and the firing of Communist economic elites who were active during the interwar period's market economy. Further comments are made concerning the differences between the firing of German businesspeople and Czechoslovakian businesspeople in the years after World War II.