The Sexual Culture of Politicians Vs The Sexual Culture Of The People…

It’s fascinating to listen to the news broadcasters taking some very high moral ground this week, as they report lurid stories of  alleged sexual abuse of both men and women by Members of Parliament.  Everyone agrees that this is shock-horror stuff, posture amazement, and insist that it must stop.  It’s almost like watching one of the old interviews with Mary Whitehouse

Whatever happened to the whole “let’s ditch morality” thing, and “no more hang-ups about sex” – whatever happened to sexual freedom and liberalism? 

Comment:

Will it be possible to change the culture in Westminster, but not in the rest of the country? Should we really expect the politicians to live by a higher standard of sexual morality than that taken for granted in the wider (very) sexually permissive society, UK-wide?

Oh, and wouldn’t this be the ideal time for the Bishops to be speaking out – sort of “We [or, more accurately, God] told you that sexual permissiveness brings nothing but misery”  – wouldn’t that be something for the population of the UK to hear and ponder?  

Pope Francis Wishes To Change Teaching On Capital Punishment…

Speaking in Rome on October 11th, 2017 (55th anniversary of the opening of Vatican Council II), at a conference promoting the ‘New Evangelization’, Pope Francis made known his will for the Catechism of the Catholic Church to be revised so as to condemn capital punishment as absolutely immoral in principle. He declared the death penalty to be “in itself contrary to the Gospel” (“in sé stessa contraria al Vangelo”). Source

The Pope’s attack on traditional teaching is not going unchallenged, however;  below, extracts from a very interesting analysis from the Society of St Pius X, District of the U.S.A.  Read entire article here

Capital Punishment and Contemporary Catholicism

On April 20, 2017, Ledell Lee, convicted of the brutal murder of his neighbor, Mrs. Debra Reese, was executed in Arkansas, the state’s first execution since 2005. When asked what his wishes were for his last meal, Lee declined a meal but said he wished to receive Holy Communion before execution. He made no public statement before death, but his request to receive the Sacraments was indicative of a desire to die in a state of grace, at peace with God.

Before Lee’s execution, Bishop Anthony Taylor of Little Rock, Arkansas, Bishop Frank Dewane of Venice, Florida, chairman of the U.S. Bishops’ Conference, and the Catholic Mobilizing Network, which describes its mission as “Ending the death penalty. Promoting restorative justice,” all wrote to the governor of Arkansas asking that Lee’s sentence be commuted to life imprisonment.

Opposition to the Death Penalty

These Catholic bishops and activists are not alone in their opposition to the death penalty. In June of 2016, Pope Francis sent a video message of support to the 6th World Congress against the Death Penalty in which he said: 

“Nowadays the death penalty is unacceptable, however grave the crime of the convicted person. It is an offence to the inviolability of life and to the dignity of the human person; it likewise contradicts God’s plan for individuals and society, and his merciful justice.”

What then does the Church teach about capital punishment? Is it permitted, and under what circumstances?

The Catechism of the Council of Trent tells us:

“Far from being guilty of breaking this commandment [Thou shall not kill], such an execution of justice is precisely an act of obedience to it. For the purpose of the law is to protect and foster human life. This purpose is fulfilled when the legitimate authority of the State is exercised by taking the guilty lives of those who have taken innocent lives”
(Roman Catechism of the Council of Trent, 1566, Part III, 5, n. 4.).

This contrasts starkly with Pope Francis’s words, “The commandment “Thou shalt not kill” has absolute value and applies both to the innocent and to the guilty” (Message to the 6th World Congress against the Death Penalty).

St. Thomas Aquinas gives two main reasons for the use of capital punishment. One is the common good:

Now every individual person is related to the entire society as a part to the whole. Therefore if a man be dangerous and infectious to the community, on account of some sin, it is praiseworthy and healthful that he be killed in order to safeguard the common good, since ‘a little leaven corrupteth the whole lump’ (1 Cor. 5:6).”
(Summa Theologiae, II, II, q. 64, art. 2)

His other consideration is the good of the criminal.

“They…have at that critical point of death the opportunity to be converted to God through repentance. And if they are so obstinate that even at the point of death their heart does not draw back from malice, it is possible to make a quite probable judgment that they would never come away from evil” 
(Summa contra gentiles, Book III, chapter 146).

The Good of the Criminal
 
On July 26, 2017, Ronald Phillips, convicted of the particularly horrible murder of a child, was executed in Ohio. The day of his execution, he reportedly spent several hours with a spiritual adviser and took time to read the Bible. Just before death, he made his first public expression of regret since his incarceration, asking forgiveness of his victim’s family. He had previously unsuccessfully sought clemency on grounds of his youth at the time (he was 19) and his difficult childhood.

While some claim that the death penalty puts an end to the possibility of the criminal repenting later on, St. Thomas does not admit this objection.

“The fact that the evil ones, as long as they live, can be corrected from their errors does not prohibit that they may be justly executed, for the danger which threatens from their way of life is greater and more certain than the good which may be expected from their improvement.”

Both Phillips’s case and that of Ledell Lee illustrate St. Thomas’s point: imminent death brings home to the criminal the gravity of his crime and leads him to repentance. Samuel Johnson was the author of the oft-quoted aphorism to the effect that nothing concentrates the mind like a sentence of hanging. Of course, in Samuel Johnson’s day, executions were carried out rather more promptly than they are in the United States nowadays: a criminal can languish for decades on death row, and it is said that nearly a quarter of death row inmates die of natural causes while waiting for execution or appealing their sentences.

The Church has been careful to emphasize the need for due process and true justice. Innocent III said:

The secular power can without mortal sin carry out a sentence of death, provided it proceeds in imposing the penalty not from hatred but with judgment, not carelessly but with due solicitude.”

Whether due process is consistently available in the American criminal justice system is a matter of debate. By all accounts it is in desperate need of reform. One high-profile (and well-informed, thanks to his own sojourn in the United States’ jail system) commentator on this issue was newspaper publisher Conrad Black, who has among other issues emphasized the need to address the huge number of inmates in the prison system and the high rate of recidivism, partly due (in his opinion) to a culture in which convicts become dependent on the system. 

The Catholic Understanding of Death

[F]or the believing Christian, death is no big deal. Intentionally killing an innocent person is a big deal: it is a grave sin, which causes one to lose his soul. But losing this life, in exchange for the next?…For the non-believer, on the other hand, to deprive a man of his life is to end his existence. What a horrible act!”

Does the death penalty deprive the criminal of hope? Of hope for the things of this world, certainly. But there are many instances of dying criminals who have discovered grounds for hope: a certain thief once hoped, “Remember me when thou shalt come into thy kingdom.”

In Conclusion…

From what the Catechism of the Council of Trent tells us, in combination with the teachings of many Popes and sainted theologians, it seems that while the necessity and suitability of capital punishment in a given situation remains a prudential decision for the public authorities, it is clear that traditional Catholic teachings permit the death penalty under certain conditions. One could argue that the rallying of modern Catholicism against capital punishment is at least in part due to the influence of what Scalia calls “the post-Freudian secularist,” inclined to diminish the moral responsibility of the criminal and seemingly blind to the possibility of expiation for sin and life after death.

The fifteenth-century French poet François Villon, a ne’er-do-well who frequently fell afoul of the law, composed his most famous work, The Ballad of the Hanged, in jail the night before he was to be executed. It is an entirely supernatural plea to Christ and Our Lady for mercy on his soul and to his fellowman for pity and prayers. His final stanza is remarkable for its humility and its hope:

Prince Jesus, who has command of all,                                
Do not let Hell gain lordship over us:
With it let us have no dealings.
Men, there is no mockery here;
Pray God that He will absolve us all.

Comments invited…

IS Pope Francis right to seek to “revise” Catholic teaching on the Death Penalty?