EWTN Catholic Q&A
Death Penalty
Question from L Roy on 08-07-2018:

Now that the Pope has changed the CCC and has concluded that capital punishment cannot be morally justified in even extreme cases (too late for too many--even someone as evil and twisted as Ted Bundy), does this mean that Catholics who are involved in the executions in any way are to be excommunicated or somehow penalized for being against the Church?

Massachusetts still has no death penalty but is still one of the most pro-abortion states there are. Go figure...

Answer by Judie Brown on 08-08-2018:

Dear L

No, because while the Pope has changed the Catechism he has not changed doctrine.

According to experts, it is the prerogative of the Pope to change the Catechism. One such expert, Father Z, points out the difference in what Francis said and what doctrine teaches: http://wdtprs.com/blog/2018/08/pope-francis-changed-the-catechism-about-the-death- penalty-what-next-wherein-fr-z-opines/

"Note well that word: “inadmissible”. The Italian says: “inammissibile”. The French says: “une mesure inhumaine”. The German says: “unzulässig”. The rest of the languages are along this line. French is not. We don’t know what the official text is. However, we can be pretty sure that it won’t go farther than “inadmissible”.

It does not and will not say in Latin that the death penalty is “intrinsically evil”.

Back in October 2017, Francis talked about changing the Catechism. At that time he said that the death penalty is “per se contrary to the Gospel” and it was “dictated by a mentality more legalistic than Christian.” Hence, the death penalty is “inadmissible.”

How do we square that with innumerable sources which affirm that the Church has always taught, from Apostles times through the Pontificate of John Paul II in Evangelium vitae, that the death penalty – though highly cautiously – admissible?

Christ Himself upholds Pilate’s authority to kill Him (John 19:11). St. Augustine, writing to the prefect of Africa Macedonius, begged for clemency for a man condemned to death, but he upheld the rights of the state (epp. 152-155). St. Thomas Aquinas, though his teaching is not coterminous with the Church’s, taught in the Summa Theologiae and in the Summa Contra Gentiles in support of the death penalty. Thomas’s arguments are subtle and in no way “dictated by a mentality more legalistic than Christian.” Neither did John Paul’s. Numerous examples are found between Christ and modern pontificates."

So, while the pope fiddled with words, he has not fundamentally changed doctrine because if he did he would have to change the words of Christ Himself.