I wasn't making an argument either for or against capital punishment at all in my post.
I was discussing why, from the perspective of whether or not Jesus dying in our stead was just, it was an act of justice by shedding some light on some of what salvation is in truth (attempting not to be overly verbose and putting it together simply, as sometimes we break it apart so much we forget what it looks like together in its simplicity)
Was this thread about CP? I'm confused - for real.. why I was corrected. Perhaps there is something I missed.
I was just responding to your statement that "In the case of death penalties it's because the sin so severe that society will always be in danger so long as you live," and the principal behind it. Which relates to the subject of the atonement, and imputation.
If the purpose of CP is not so much to punish the criminal as it is to protect society then why are the lost sentenced to varying degrees of punishment into the eternal Lake of Fire? It is not to protect those in the Heavenly city. And therefore Christ did not merely transform sinners so that they would not be a threat to others - and indeed, conversion does not ensure that they will not be - but He actually took having the iniquity of us all laid upon Him, and making the perfect atonement on the cross thru His sinless shed blood. Thanks be to God.
Christ took the blame for us all, even though like the scapegoat of the OT He Himself did nothing wrong, and for those who "believe on Him that justifieth the ungodly, his faith is counted for righteousness." (Romans 4:5) For Abrahamic faith is "imputed/reckoned [logizomai] to him for righteousness." (Romans 4:22)
Likewise reckon [logizomai] ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11)
Therefore the basis for punishment for crimes relates to the atonement, and to imputation. To go on at length;
In contrast to being reckoned as righteous by heart-purifying faith, (Acts 15:9) and thereby accepted in the believed, in Catholic theology the sinner is justified by actually becoming righteous in the "washing of regeneration," by "infused charity" via the very act of sacramental baptism which act itself effects regeneration. And which means that the newly baptized can directly go to be with God if they died immediately, before their unholy sinful nature, which is all too alive despite being reckoned as crucified with Christ, manifests itself.
Which means, in Catholic theology, that either souls in this life become actually good enough to be with God, or commencing at death they must endure Purgatory until "the purging fire shall have cleansed the stains with which his soul was infested;" (Catholic Encyclopedia>Purgatory) for "Every trace of attachment to evil must be eliminated, every imperfection of the soul corrected;" (John Paul II, Audiences, 1999) being "purged of all selfishness and bad habits and character faults;" (Catholic professor Peter Kreeft, Because God Is Real: Sixteen Questions, One Answer, p. 224) and attained up to "the level of spiritual excellence needed to experience the full-force presence of God." (Jimmy Akin, How to Explain Purgatory to Protestants)
Which is aptly described as "salvation by grace thru works," meaning that by the grace of God one actually becomes good enough to be with God.
But if regeneration justifies one by actually making one good to be with God, then Abraham must have suddenly become born again when "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God," (Romans 4:20) trusting God to do what he cold not (but who thus acted out his faith in characteristic obedience). Likewise the contrite criminal of Luke 23, who with penitent heart cast all His faith in the righteous King of the Jews to save him as a guilty sinner, and who thus went that day to forever be with the Lord.
And wherever Scripture clearly speak of the next conscious reality for believers then it is with the Lord, (Lk. 23:43 [cf. 2Cor. 12:4; Rv. 2:7]; Phil 1:23; 2Cor. 5:8 [“we”]; 1Cor. 15:51ff'; 1Thess. 4:17) Note in the latter case all believers were assured that if the Lord returned, which they expected in their lifetime, so would they “ever be with the Lord,” though they were still undergoing growth in grace, as was Paul. (Phil. 3:7f)
And the next transformative experience that is manifestly taught is that of being like Christ in the resurrection. (1Jn. 3:2; Rm. 8:23; 1Co 15:53,54; 2Co. 2-4) At which time is the judgment seat of Christ, which is the only suffering after this life, which does not begin at death, but awaits the Lord's return, (1 Corinthians 4:5; 2 Timothy. 4:1,8; Revelation 11:18; Matthew 25:31-46; 1 Peter 1:7; 5:4) and is the suffering of the loss of rewards (and the Lord's displeasure) due to the manner of material one built the church with, which one is saved despite the loss of such, not because of. (1 Corinthians 3:8ff)