First, assume that imprisoned criminals are subhuman
October 23, 2017 § 59 Comments
Exercise of public authority is justified based on the common good of the community and the individual good of members of the community. Therefore, under the traditional doctrine of the Church, resort to the death penalty by the public authority requires a twofold justification.
First, of course, the condemned must be actually guilty of a capital crime and must justly deserve death for that crime.
Second — and this is where folks tend to miss the fact that the Catechism of Trent and Evangelium Vitae assert mutually consistent theology, albeit with different emphases — it must be necessary to carry out the death penalty to protect the innocent from harm.
It is clear that, for these purposes to be achieved, the nature and extent of the punishment must be carefully evaluated and decided upon, and ought not go to the extreme of executing the offender except in cases of absolute necessity: in other words, when it would not be possible otherwise to defend society.
Evangelium Vitae goes on to suggest that this condition is rarely, if ever, met:
Today however, as a result of steady improvements in the organization of the penal system, such cases are very rare, if not practically non-existent.
This latter is manifestly a question of fact, not moral principle. It is also manifestly false, unless we assume that prisoners themselves are not a part of “society” worthy of protection from (e.g.) decades of being sodomized and violated in countless other ways by other prisoners.
In other words to accept this as fact, as a premise leading to the conclusion that the death penalty should be fully abolished, requires us to dehumanize the prisoners in our penal system. Yet the whole point of the abolitionist position, its whole basis with which I fully agree, is that to act justly ourselves we must avoid dehumanizing prisoners.