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Naar aanleiding van de puppytraining die hij met zijn pup Noortje volgt, reflecteert de auteur aan de hand van de vergeldings- en preventietheorieën op de vraag waarom wij straffen. Wij zouden volgens de auteur nog heel wat kunnen leren van de regels over hoe te reageren op ongewenst puppygedrag.

Naar aanleiding van de puppytraining die hij met zijn pup Noortje volgt, reflecteert de auteur aan de hand van de vergeldings- en preventietheorieën op de vraag waarom wij straffen. Wij zouden volgens de auteur nog heel wat kunnen leren van de regels over hoe te reageren op ongewenst puppygedrag.

Het straffen van plegers van misdaden lijkt heel logisch, rechtvaardig en noodzakelijk. Maar is dit wel zo humaan en effectief? Jacques Claessen ziet meer in herstelrecht dan in streng straffen en opsluiten.

In this article dedicated to my esteemed colleague Fanie Snyman, I want to contribute to the fascinating field of the study of biblical literature and the hermeneutics of trauma. Instead of focussing on the more common reference to prophets such as Jeremiah who helped people cope with the traumatic experience of the Babylonian exile, I will pay attention to the very different message of Nahum to the Judeans who suffered under Assyrian tyranny. This prophecy is less popular and often condemned for the way in which it portrays YHWH as a violent god. This even seems to approve of, and therefore also incite sexual abuse of women. I will attempt to demonstrate that the trust in YHWH as both a good god and an avenger of the evil deeds of the Assyrians functions as a prerogative to restore the faith of the traumatized Judeans. The way in which YHWH's revenge is presented has an important function within this framework. Modern interpreters should be reluctant in criticizing it, because it can have a healing function in the specific situation of the traumatized.

In this article the author discusses the book Anger and Forgiveness written by the wellknown and influential American philosopher Martha Nussbaum. In the opinion of the author Anger and Forgiveness is a provocative and challenging book. In the book, Nussbaum makes a distinction between conditional and unconditional forgiveness, she relates conditional forgiveness to the logic of retribution and she disapproves retribution and, by extension, conditional forgiveness on moral grounds. Her disapproval of retribution and conditional forgiveness is related to her disapproval of (vindictive) anger, which in her opinion is intrinsic part of retribution and conditional forgiveness. According to Nussbaum, anger – transitional anger excluded – has to be replaced by unconditional love; only conduct that stems from unconditional love can be qualified as moral. Sometimes unconditional forgiveness can be seen as a form of unconditional love. Subsequently, Nussbaum applies her ideas on anger, retribution, forgiveness and love to the political domain, to which also criminal law belongs. Nussbaum pleads for a criminal law system empty of anger and retribution; in Nussbaum’s criminal law system there is only room for prevention, grace and human welfare – all stemming of unconditional love. Nussbaum’s Anger and Forgiveness offers an alternative view on concepts such as anger, retribution, forgiveness and love, concepts which are important within the context of criminal law and restorative justice. The author argues that, although the reader can certainly learn from Nussbaum’s ideas as explained in Anger and Forgiveness, the radicality of her ideas inevitably causes criticism; Nussbaum holds a very idealistic perspective that neglects the human condition. Instead of ruling out anger and retribution, the author advocates a criminal lawsystem that is capable of canalizing anger and transforming vindictive anger into transitional anger. Furthermore, he pleads for a criminal law system that makes forgiveness possible without forcing victims to forgive. For that reason restorative justice practices need to be incorporated into the criminal law system. In sum, to a certain extent Nussbaum and Claessen share the same moral ideals, but they disagree on the path leading tot those ideals. Where Nussbaum opts for a top-down approach, Claessen opts for a bottom-up approach which respects the human condition.

Die geadresseerdes van 1 Petrus het in 'n onvriendelike omgewing geleef. Hulle was uitlanders, moontlik nie net oor hulle Christelike geloof nie, maar hoofsaaklik omdat hulle nie burgers was van die gebiede waar hulle gewoon het nie. Hulle status as uitlanders het aansienlik bygedra tot hulle unieke situasie, en dit is die konteks waarbinne die eskatalogie van 1 Petrus gekonstrueer word. Hierdie artikel bied 'n werksdefinisie van eskatologie. Daarna word die lewensomstandighede van die geadresseerdes gekonstrueer. Die eskatologiese uitsprake word geïdentifiseer en gekategoriseer en die argument van 1 Petrus word kortliks gekonstrueer. Die eskatologiese uitsprake word vervolgens geïnterpreteer en laastens word 'n gevolgtrekking oor die eskatologie van 1 Petrus gemaak. The addressees of 1 Peter were living in an unfriendly environment. They were aliens and strangers, probably not only because of their Christian faith, but mainly because they were not citizens of the areas they lived in. Their alien status contributed considerably to their special situation, and this is the context within which the eschatology of 1 Peter is constructed. This article presents a working definition of eschatology. Then it constructs the life situation of the addressees. The eschato-logical utterances are identified and categorised, and the argument of 1 Peter is briefly constructed. The eschatological utterances are then interpreted. Finally the eschatology of 1 Peter is concluded and summarised.