Washington D.C., Jul 20, 2018 / 12:00 pm (CNA).- The Church has consistently taught that the state has the authority to use the death penalty. But, in recent years, popes and bishops have become more vocal in calling for an end to its use. Many Catholics instinctively favor life over death, even after the worst crimes, and some are left wondering if the Church’s mind is changing.
Two recent cases highlighted an apparent tension between traditional teaching and modern circumstances.
On July 13, the bishops of Tennessee wrote to Governor Bill Haslam asking him to halt a slate of planned executions. In their letter, Bishops Mark Spalding of Nashville, Richard Stika of Knoxville, and Martin Holley of Memphis emphasized the value and dignity of every human life, even those who have committed the worst possible crimes.
One day earlier, on July 12, Cardinal Malcolm Ranjith, Archbishop of Colombo, expressed his “support” for the Sri Lankan government’s decision to introduce the death penalty for drug traffickers and organized crimes bosses.
“We will support [Sri Lankan] President Maithripala Sirisena’s decision to subject those who organize crime while being in the prison to [the] death sentence,” he told local media. The cardinal went on to add that more needed to be done to prevent drug traffickers and crime bosses from operating with impunity while in jail.
The state’s authority to execute criminals is explicitly sanctioned in the Bible, including by St. Paul. Historically, the Church has recognized the use of the death penalty in a practical way: executions were carried out in the Papal States well into the nineteenth century, with the last official executioner retiring in 1865.
For much the twentieth century, attempted assassination of the pope was a capital crime in Vatican City; Pope Paul VI only removed the death penalty from the law in 1969.
Today, the Church still officially teaches that the death penalty is a legitimate option for states to employ.
The Catechism of the Catholic Church teaches this: “Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.”
This formulation contains a heavy qualification. When exactly is the death penalty the only effective means of defending human life? That’s a thorny question.
St. John Paul II was outspoken in his opposition to the use of capital punishment. In an address in the United States, in 1999, he called for Christians to be “unconditionally pro-life” and said that “the dignity of human life must never be taken away, even in the case of someone who has done great evil.” He also spoke of his desire for a consensus to end the death penalty, which he called “cruel and unnecessary.”
That address, given in St. Louis, was credited with helping persuade to Missouri Governor Mel Carnahan to commute the death sentence of inmate Darrell Mease to life in prison.
More recently, Pope Francis has denounced capital punishment in even stronger terms. Speaking in October 2017, he called it “contrary to the Gospel” because “it is freely decided to suppress a human life that is always sacred in the eyes of the Creator, and of which, in the final analysis, God alone is the true judge and guarantor.” He has, however, stopped short of revising the official teaching contained in the Catechism.
There is a broad sentiment among American Catholics against the death penalty. It is a point of unusually strong consensus, even among those who normally disagree. In 2015, four Catholic publications with often-divergent viewpoints issued a joint editorial calling for an end to capital punishment.
But Catholic thinkers do not unanimously agree that a total renunciation of the death penalty is appropriate, or even possible.
Cardinal Joseph Bernadin, in his famous “Consistent Ethic of Life” speech delivered at Fordham University in 1983, explicitly recognized the legitimate authority of the state to resort to capital punishment. Cardinal Avery Dulles, writing in 2001, observed that “the Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty.”
While there is real scope for debate about when and how sparingly capital punishment should be used, Dulles concluded that “the death penalty is not in itself a violation of the right to life.”
His conclusion was informed by the constant teaching of the Church that judicial executions are licit, even if regrettable and to be avoided whenever possible.
In the City of God, St. Augustine wrote that the state administers justice under divine concession. “Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, “Thou shalt not kill”… for the representatives of the State’s authority to put criminals to death, according to law or the rule of rational justice.”
While the trend of recent papal statements has been towards a relegation of the death penalty to, at most, a theoretical possibility, scholars have urged caution about going too far.
Dr. Chad Pecknold, associate professor of systematic theology at the Catholic University of America, told CNA that it was important distinguish between changing circumstances and a change in what the Church has always taught.
“The Church has always held that the death penalty is a just option available to the state, even if we do not welcome its use. St. Augustine says that the death penalty is just, but the Church should plead for mercy.”
Pecknold stressed that relationship between mercy and justice is a live concern. In seeking mercy, he said, we must implicitly recognize the validity of justice.
“Mercy isn’t calling something that is just ‘unjust.’ Mercy relieves the punishment properly due to the guilty. As the Catechism recognizes, there can be circumstances in which the death penalty is a legitimate service to justice. This is qualified by a preferential option for other means, whenever they can serve the same ends.”
These alternative means have not been always and everywhere available. “The common and constant teaching of the Church can be applied to different circumstances. Alternatives available to us in modern western countries simply have not been present at other times, or may not be now in other places.”
There is a crucial difference between applying a consistent teaching to changed circumstances and appearing to suggest humanity has evolved beyond a previously valid doctrine, Pecknold said.
“The death penalty is not, and has never been a positive end in itself. It is a means towards serving justice. If we find we can now serve the same ends and express a preferential option for life, this is doubly good.”
“But we should not fall into a false understanding that what was once ‘good’ is now ‘bad.’ The Church doesn’t evolve out of a true teaching, nor does humanity progress beyond natural law.”
“We should prize our increasing opportunities to serve mercy and justice together, but be wary of giving ourselves too much credit, we have not progressed to a new, higher level of justice.”
Cardinal Dulles agreed. He considered the argument that Church sanctioning of capital punishment was an “outmoded” concession to past ages of “violence” and “barbarity,” one which could yield to “the signs of the times” and “a new recognition of the dignity and inalienable rights of the human person.” He dismissed this as “a tempting simplicity” which found “no echo” among Catholic theologians of the past.
The consensus against capital punishment in modern western nations, it must be observed, has grown in line with increased prosperity, political stability, and states’ ability to deploy credibly effective alternatives to execution.
In the recent Sri Lankan case, the government acted in response to the ineffectiveness of prison sentences, with drug traffickers and crime bosses seeming to continue operating with impunity, even behind bars. Following local complaints at his expression of support, Cardinal Ranjith issued a clarification, making clear his support for the government announcement was not a “carte blanche” advocacy for the death penalty, but noting that he could not “close my eyes and do nothing before this terrible phenomenon our country is faced with.”
“[The drug trade] causes death and violence in the streets and the destruction of the cream of our youth, who become drug addicts at an age as early as their adolescence, being exposed to drugs even in their schools. This is being done by drug cartels operated at times from the prisons,” he said.
For Ranjith, such a context seems to find a place within the Catechism’s criteria that capital punishment be reserved for the final defense of innocent life when other options fail.
In the West, conditions seem to be narrowing the scope for the death penalty’s use, and bishops are responding, which has led to a sense, especially after Pope Francis’ comments last year, that the Church might declare the death penalty absolutely unjust. Yet, as was recently seen in Sri Lanka and Tennessee, things are not yet the same everywhere.
That serves as a good reminder about the importance of understanding the Church’s global perspective, and the importance of distinguishing between teachings which supply criteria through which Catholics must make moral judgments, and teachings which declare that certain actions are, in fact, immoral everywhere and always.
The Church’s teaching on the death penalty expresses, essentially, a criteria by which state authorities should make judgments about the just use of the death penalty. While in the developed West, use of the death penalty may, in fact, be almost completely unnecessary, not all parts of the world are as developed.
The divergence of views from bishops around the world on this issue reflects the role that the circumstances of time and place can play in moral reasoning. That is instructive, and a reminder about the complex richness, and importance, of Catholic moral teaching.
[…]
Most of them are heterodox leftists more interested in turning the Church into a secular NGO. Pathetic.
True.
Francis visits one more assault on the People of God. As if they need one more reason to turn from him and turn to Him. No matter how much more Francis justifies himself, many more will refuse to listen. We simply won’t hear any more. If he’s thinking of pulling out his megaphone, we suggest he fugghitaboutit. We’ve already tuned to the gospel channel which isn’t his.
Agreed
McElroy, the man best known for kicking sand on doctrines that offend modern sensibilities (and pelvises!), is now a cardinal. It’s been fairly clear for the past six years or so that Bergoglio is stacking the next conclave with men of this caliber. No surprises here, sadly.
Say Rich: Yeah, I agree. If the next Pope is like Bergoglio, I very much believe there will be a Schism
Yes, and very repulsive.
Um, McElroy? Right… Typical..a great archbishop in LA & other good, faithful candidates… But this guy… Really?
a great archbishop in LA
If Gomez is “great” then the bar is set awfully low.
Wishing the 21 new cardinals to be, God’s blessings.
Amen to that.
The homosexualization of the church proceeds apace.
Is that so? Can you tell me why you consider Card Roche to be pro-homosexual? Or the Indians, South Americans and Africans in the list to be what you label them to be?
Roche and McElroy.
Sure looks like he is “stacking the deck”. Church will have a hard time recovering from this blatant power grab.
It is difficult to say who is the worst pick in this rogue’s gallery of dissidents, leftists, and homophile protectors of pederasts. But my money is on McElroy as absolutely the WORST American prelate whose name is not Cupich.
Precisely.
Typical Francis.
Ignore San Francisco and the orthodox. Promote the heterodox.
McElroy…really?
How much longer, Lord?
Outrageous that he names the most pro-choice bishop in the US a cardinal.
What a slap in the face for faithful Catholics.
McElroy and Roche? That’s the best Francis can do?
Lord, help us.
It says something that such milquetoast liberal prelates like Gomez and Dolan, let alone Chaput and Cordileone, are unacceptable to Francis. Ted McCarrick remains the most influential and powerful Catholic in America.
Looks like a crop of good shepherds and bishops to the College. Well done, San Diego.
The train wreck continues.
My money is on Cardinal Cupich as the likely next pope (not that I like the idea one bit!)
From the Papacy of Paul VI, the steady and faithful helmsman of the Barque of Saint Peter, to the election and brief papacy of the “smiling” John Paul I; from the astounding, dramatic and world altering papal period of the orthodox, secure and crystal clear, faithful teacher of the faith, John Paul II (the Great); from the timid, but courageous yet unjustly maligned, theological guru and faithful papal teacher Pope Benedict XVI (future Doctor of the Church) to the present state of utter papal and eclesial confusion…. HOW IN GOD’S NAME DID WE GET HERE??????
I believe that the confusion is concocted. The Holy Spirit, I believe, is always in charge of our Lord’s Church. Jesus assured us of that, and I do trust him.
You might want to rethink that. The confusion is not concocted, you are simply trying to defend the indefensible. Although it’s a sweeping generalization, it’s safe to say that the Holy Spirit is probably not involved in appointing progressives to positions of authority in the church.
Mal is right. If the confusion isn’t self-inflicted, it can be a stubborn unwillingness to read Pope Francis and other church documents and think for oneself. The Holy Spirit is always with the Body. One ideology or another has nothing to do with it
The Catholic Church in America that McCarrick helped build with its support of active homosexuality is still with us. The Spirit of McCarrick alive!
I was astonished to see McElroy’s elevation but shouldn’t have been. Proof that it really does pay to be a worthless servile flatterer. So glad that for logistical reasons (new installation, Covid) neither of my children had their Confirmation from him. I’m not sure it would even be valid.
Diluting the teachings of the Catholic Church certainly seems to be Francis’ goal. He has been preparing worldwide Catholics for this since his election, and making cardinals of like-minded men instead of those who would stand firm on the foundation of Christ is the means to that end. It’s too bad that he didn’t make good on his promise of a short pontificate. He has created a crisis for the Catholic Church on his own, and seems hell-bent on undermining Her. He tests the Holy Spirit.
If this is true that the Pope passed over Bishop Cordileone over his suspension of Holy Eucharist for Pelosi and chose a Bishop who supports Pro-Abortion “catholics” receiving of the Eucharist then what as the faithful are we to believe any longer? Truth is truth, Belief in the tenets of our faith are Truth, there is no grey area, there is no “walking a fine line”. Sin is sin, we are all sinners but if I have mortal sin on my soul I cannot and should not receive the Eucharist and if I pronounce my Mortal Sin, support it in word and/or action publicly I should not receive and be suspended from receiving. Where are our Cardinals our Bishops our Priests that took vows to shepherd the flock and teach them Truth. Sadly there is schism coming to our Church, it is from those who are not faithful to Church teaching and instead is simply secular, political and evil. What are we to do? Where are we to go if the successor to Peter plays games and favors that which is not good but supports evil?
It’s seriously doubtful that San Francisco excommunication had any influence at all on naming this batch of cardinals, which was probably in the works for weeks, if not months. American politics is interesting to some Americans. Likely not to the Holy Father or most any others in Rome.
I also don’t understand the bellyaching about Pope Francis “packing” the College of Cardinals. Nobody seemed to complain about it heading into the 1990s. It’s a feature of the office. There are no Republican Senators in Rome to clog the drain of moving governance along. Thank goodness.
So what if it has been going ‘along for months’?
The difference in the ‘90’s was not having a Pope who refuses to clarify his own encyclicals and exhortations.
As a Democrat, you have a constant data stream – including a three year corrupt and fraudulent effort to bring down a sitting president from the top politicians in your Party – with your Democrats ‘clogging the drain of moving governance along’.
fake news, sir. I am a political independent and always have been. I can also read Vatican documents and find nothing “confusing” in the Holy Father’s writings. As for so-what, it kind of torpedoes the notion that naming one guy to the College is somehow an insult to other bishops, be they two, four-thousand, or some number in between.
There are books written years ago that have suggested this would happen in the Church, from Clowns of God to the Final Conclave. All along with the heresy taking place in the Church in Germany, in places of So. America and certainly in the USA with Cardinals and Bishops like Cupich, Gregory, McElroy and others and then we have those prelates in power like Dolan who prefer to smile and “brush off” his brethren’s wrong teaching. Wonder why the Church is losing faithful, look no further than those who prefer to teach wrongly; wonder why some diocese and parishes are thriving look no further than their Holy Bishops and Priests who follow Christ!
David, if this is the long predicted turning point of loss of faith, apostasy we know Christ remains with us, within the faithful of the Mystical Body, as you’re aware. Were that worse case scenario to occur we’ll be strengthened by Our Lord to endure. A moment to come ever closer to Christ and to give him greater glory by our steadfast witness.
As it seems now with the Synod on Synodality, its leadership, these questionable appointments et al we’re not, at least those who are swept along – headed for a good place. Except those of us blessed with a living faith. We should, as our mission offer prayer, what we can for the many who are beguiled.
Rod Dreher sums up the 2013 fraud:
https://www.theamericanconservative.com/dreher/
The most evident mark of God’s anger and the most terrible castigation He can inflict upon the world are manifested when He permits His people to fall into the hands of clerics who are priests more in name than in deed, priests who practice the cruelty of ravening wolves rather than the charity and affection of devoted shepherds. –St. John Eudes