My fellow shepherds in Christ, I stand before you today a servant of our Lord, a firm advocate for justice, and a defender of the Church’s timeless teaching. But I am concerned. This past October our Holy Father asserted that capital punishment was “inadmissible.” Yes, our Tradition has evolved, but it has never ruled it out completely.
Several church scholars argued on the topic during the pre and posted Nicene periods. During the early times, the Catholic Church categorized capital punishment as a type of “lawful slaying”. Clement of Alexandria, arguably, took a relatively an opposite position and mentioned that if one falls into an unforgivable and incurable evil, it is for his perfect good when he is put to death. He indeed laid down the moral standards ( Hood & Hoyle, 2015). Clement’s position was not universally accepted. A North African, his contemporary Tertullian, vehemently opposed the idea of capital punishment and plainly claimed that the creator places his interdict on every manner of killing.
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Klein (2014) confirmed that th e position of Catholic Church on capital punishment has changed over time following the establishment of the church. It has evolved from a place of somewhat in support to a mostly apathetic to mostly anti-capital punishment. In the current moment, the church has ideally shifted away from any form of explicit condoning of capital punishment and is now developing a more significant disapproving stance on the matter ( Hood & Hoyle, 2015) .
Hood and Hoyle (2015) noted that St Thomas was a vehement and vocal supporter of the death penalty. His argument was based on the natural law theory. The theory insinuates that the state possesses both the right and duty to protect its citizens from enemies from within and without. He apparently argues, which am in support, that for them that are rightfully appointed, there is no sin in the administration of punishment ( Hood & Hoyle, 2015) . For them that do not accept to obey the decrees of God, it is prudent for the society to eject them with criminal sanctions. No particular individual sins while working for justice within the confines of the law. It should be noted that the common good of the society is better than the good of any specified individual. The Roman Catechism noted that any form of lawful slaying is under the jurisdiction of civil authorities, to whom the power of life and death are entrusted. They use the legal and judicial systems to administer punishment to the guilty and protect the innocent. He further iterates that the just use of authority is an act of total obedience to the commandment that prohibits murder offences. The culmination of such a mandate is the protection and preservation of humans.
The Fourth Lateran Council of 1215 banned the clergy members from participating in capital punishment in any position whatsoever. The clergy was snatched the power by this council not to write any letter or authorize death penalty on an individual in any manner whatsoever ( Smith, Longest & Christoffersen, 2014). That might, in a way, be a mockery of justice in society. It further can be seen as a mockery of the service of God.
St Augustine and Aquinas significantly supported capital punishment and viewed it as legitimate. According to St Augustine, the same divine power that prohibits the slaying of an individual gives particular exceptions, on when God permits killing through common law or when he grants an explicit commission to a person for a limited duration. St Thomas Aquinas mentions that it is written "Wizards thou shalt not suffer to live" (Exodus 22:18); and: "In the morning I put to death all the wicked of the land" (Psalms 100:8). Each portion is directed to the whole just as imperfect to the perfect portions. Each piece exists naturally for the whole body’s sake. For that matter, it can be viewed that for the efficiency and health of the entire body, it is significant that the human demand the excision of a portion since it has become infectious to the other parts. Ideally, it is praiseworthy and resourceful to have such members of the body slashed off ( Smith, Longest & Christoffersen, 2014) . That, therefore, if an individual is toxic to the society, on account of specified sins; it is prudent that they are killed for the common interest of the vast majority. If they, however, decide to repent at the point of death, they are then given an opportunity to be converted back to God. If they remain adamant, then killing them stay the significant solution in securing the safety of the community.
The past statements of the United States Conference of Catholic bishops on capital punishment argued that capital punishment as then administered did comprise cruel and unique punishment. It was done to uphold moral standing and respect within the community ( Smith, Longest & Christoffersen, 2014). St. John Paul’s teaching in Evangelium Vitae that capital punishment is appropriate in cases of absolute need. That is at the point when it is not easy to defend the society from heinous acts of crime ( Smith, Longest & Christoffersen, 2014).
Catechism of the Catholic Church (first and second editions, 1992 and 1997) confirms its position with regards to capital punishment. The 1992 writings prove that the principal effect of punishment is to give a redress in disorder caused by the offence. In 1997, the section that concerns capital punishment was significantly revised. Such a change is yet to be explained ( Smith, Longest & Christoffersen, 2014).
In the light of the above explanations, I beg to differ from the Holy Father’s position that capital punishment was “inadmissible.” There is need to study to study both sides of the coin on this matter. It is prudent that, as a clergy, we secure the Catholic Church faithful from who are keen to harm. Cases need to be keenly analyzed before a judgment is administered. For the sake of the common good of the people, capital punishment is not a bad option.
References
Hood, R., & Hoyle, C. (2015). The death penalty: A worldwide perspective . OUP Oxford.
Klein, D. W. (2014). The Dignity of the Human Person: Catholic Social Teaching and the Practice of Criminal Punishment. Loy. L. Rev. , 60 , 1.
Smith, C., Longest, K., Hill, J., & Christoffersen, K. (2014). Young Catholic America: Emerging adults in, out of, and gone from the church . Oxford University Press.
