The astonishing (if we did not know the man) episode of formal heresy concerning the Capital Punishment teaches us some lessons that may not be pleasant but are, in my eyes, very salutary.
Pope Francis the Heretic, aka The Evil Clown, has not emerged from the earth like some satanical mushroom. He is the product of a mentality that has belittled and undermined Catholic teaching for decades.
Pope John Paul II the Not-So-Great has given us a horrible Catechism. This Catechism already had in itself the cancer cells that have now metastatised in Pope Francis The Heretic.
JP II’s Catechism does what the Church of Vatican II has done for decades: it tries to accommodate the world and to hush inconvenient truths about the Faith. The paragraphs about the Capital Punishment are an egregious example of this mentality pandering to the world instead of teaching it.
One Pope comes and says that yeah, the teaching of the Church cannot be changed; but hey, our sociology and psychology is now so much more advanced than Christ’s that we can now put this teaching in the darkest corner of the Barque of Peter; in theory, still available for use; but in practice, never to be used. Is it so surprising that, a quarter of a century later, another Pope comes and says that this unused instrument can now be thrown overboard?
Whilst there is still a huge difference between JP II’s and the Evil Clown’s approach – a difference in nature, not only in degree – no one can deny that the first paved the way for the second. JP II’s Catechism is the gateway drug to the Evil Clown’s Satanical Crack Cocaine.
Again, and as stated in the linked blog post, there is a silver lining in all this: the possibility for very many to react to this obvious heresy by embracing truth in toto rather than in the adulterated V II fashion.
Throw away your JP II Catechism, NOW! Decide that you will, from now on, have nothing to do with any watered down Catholic teaching. Plenty of traditional resources online (example here: you only need a short research) and in brick and mortar or online bookstores.
One thing will Pope Francis the Heretic teach to countless Catholics: that it is time to throw away the entire V II balderdash with it.
The latest episode of the sad TV show “V II Is The Root Of The Present Crisis” deals with Capital Punishment.
Yes, Francis is imagining a parallel religion, and calls it Catholicism because he wants to con you. Yes, the Church has always supported the Capital Punishment, as do common sense and elementary sense of justice. Yes, the Papal States had capital punishment and used it.
Still, the papal heterodoxy in the matter has not begun with Francis. It has begun with JP II The FrancisSaint, who thought it appropriate to validate a dumb sociological approach to a simple matter of eternal truth end elementary justice, stating that whilst capital punishment remains in theory applicable, in practice bla bla and blablabla with modern correction methods more bla it appears difficult blablablablaaaaa.
The rape of truth begins with sociological analysis. The utter denial is merely the unavoidable consequence of this forma mentis.
What JPII either did not or would not get is that what the Church has always believed and practiced is accepted first and thoroughly understood second, not bent to the fashions of the age.
JP II represent the first generation of dissent. Francis represents the second, made more aggressive by thirty years of truth manipulation.
Alas, the TV show will go on. But remember, it started in the Sixties, not in 2013.
Every now and then I read strange stories about executions in the US. Things like executions being “rushed through” because the substance used to execute the criminal is about to expire.
It all seems absurd to me.
It is as if a criminal had a sort of right to be executed in the most painless, safe, clinically proven method possible. Such a right has never existed, not should it.
Either it is unjust to condemn a criminal to the death penalty, or it isn’t. Catholic doctrine has always said it is justified when the circumstances are sufficiently serious. That’s it. Besides the obvious necessity of not choosing a method unnecessarily painful, there is no obligation to go the extra ten miles to make the experience of being executed extremely complicated and extremely expensive, by the way offering to the defence attorneys countless ways to try to delay the (allegedly) inevitable.
In more Christian times all these problems did not exist. One got either shot or hanged, and that was that. In the Papal States, civilians normally got hanged, though apparently it was not always that way (Tosca‘s Cavaradossi gets a firing squad for an execution that should be fake, but isn’t; it might be poetic licence as he wasn’t a military man, I don’t know).
Either way, it wasn’t very long, and anyone who wanted to avoid the short suffering that was necessary merely had to avoid being executed. Often, the criminal would die instantly or almost instantly. But honestly, it isn’t too much to ask, say, a murderer to wait thirty second before dying. Tough luck, boy (or girl). You should have thought about it before.
In the Age of Effeminacy, this seems to be too much. The entire kindergarten assembles and decides what is the absolutely darnedest safest way to execute one. Why?
Murder = noose. This is what the kindergarten needs to be told. In the Papal States, young boys were made to assist to public executions, and no Nazi social worker crying “child abuse” in sight.
You see a man being hanged. It sits. Which is exactly what is supposed to happen.
Life is a simple thing, but the loss of faith makes everything complicated. Suddenly innocent children can be murdered in the womb in the most atrocious way, but condemned criminals have every right to the most immaculate white gloves, foxes become more precious that babies, and the planet God has created becomes endangered by one of his most diffused components, which is most certainly not a pollutant.
Let us learn from our very Catholic forefathers, and from our extremely saintly Popes of the past.
Get a noose and a priest, and be done with it.
I am informed that Utah might reintroduce execution of capital punishment via firing squad, as the extremely sophisticated poisons needed to execute people in a way halfway satisfying your typical faggo-liberal Latte-sipping whino become scarce.
Obviously, the pansy army has reacted calling a firing squad “barbaric”.
Please look at the implications. If a firing squad is barbaric, then every foreign military operation of the US is “barbaric”, the “American Sniper” was a top Barbarian, and everyone who carries a firearm is basically a savage. See where they are going?
There is nothing wrong with a firing squad. Honest, truthful, manful way of executing someone. Is it painful? Rarely for long, I would say, and in many cases only for an instant. But a propos pain: how many murderers take special care that their victims die an absolutely painless death? How many can say to the judge: “look, Your Honour: I went to extraordinary expenses to buy the best poison that money can buy; the one that would give my victim an absolutely non-barbaric death! Could I please receive the same courtesy from the taxpayer? I know it's expensive but cut me some slack, I am dying here…”
My hunch is that they aren't very numerous, and your garden variety death row inhabitant is not very averse to inflicting pain, either. But I digress…
Execution is meant to have the convicted killed. Get over it. You do not want to get executed? I do not think is a very difficult thing to do.
In Mundabor's Utah, things would run like in the good old times: civilians (men and women) get hanged, whilst soldiers and people executed by the army get the firing squad. Easy peasy.
Is, then, execution by hanging “barbaric”? Were the Papal States barbaric? Were they unable to find anything more “civilised”, like giving people some poisoned herbs in Socrates style (no great fun, that, I bet), or giving them a warm bath with complimentary wrist-cutting in Seneca fashion? Did they want to save the expense of the bullet? Or did those wise men of the past not think, instead, that hanging is just a perfectly adequate and functional way of execution, and perfectly fitting for the purpose?
“But Mundabor! Mundabor! Some of them do not die instantly! They will slowly suffocate for thirty or more seconds!”
Get a grip, and grow a pair. When you or I die (of a stroke, or heart attack) our farewell from this vale of tears might be not a bit less painful. It might,min fact, be a lot more painful, and for a much, much longer time! Is God, then, barbaric? Should we all, then, receive an injection to avoid the danger of pain, before a cruel God inflicts us some pain far worse than any hanging, let alone firing squad?
As far as I am concerned tell me where to sign for thirty or forty second of pain (or whatever it is God in His wisdom decides to send me) if they allow me the grace of final repentance. Who knows how many, who had mocked the priest offering them the crucifix, saved their soul in the gasps of death? Who is better off, that man or the one who got his neck bone snapped instantly, and died unrepented?
It is nothing less than astonishing that wussydom is so prevalent nowadays that hanging, or even the firing squad, are considered “barbaric”. What a bunch of limp-wristed pansies.
Ask Pope Blessed Pius IX how a criminal should be executed.
He will have no hesitation.
For the umpteenth times, The Most Astonishing Hypocrite In Church History, known among friends as TMAHICH, exhibits himself in another senseless, anti-Catholic rant against Capital Punishment. I would call him stupid, but Francis isn't stupid, though he certainly is not a genius. He is an evil enemy of the Church, and a man of average or less than average intelligence believing himself a messiah of the poor.
I read around heavy cannon fire to this latest act of sabotage. I found this one particularly beautiful.
But this is not the object of this post. The object of this post is whether I should go on writing the same things, which all my readers (or almost all of them) already know.
The answer to this is: yes, I will. I will if it bores you to death. I will if you feel the sudden impulse to throw your tablet from the window of your train. I will if you feel the urge, on the same train, to cry: “Aaaarrrgghhhh! Not AGAIN!” on reading the last post about TMAHICH's one thousand times repeated stupid or evil statement.
I have to do it, because he does. I have to keep talking of the same old issues, because he keeps doing the same. I will not start a series of blog posts about, say, the works of mercy and us and pretend Francis can simply be ignored. Francis can't be ignored, because he is the Pope who keeps being Satan's most valuable ally day in and day out. I know you are fed up. You do not even imagine how much I am. But if the man keeps sending his bombers, we Catholic bloggers will have to keep giving them some good Flak.
As long as Francis keeps sending down bombs, we must fire our cannons. He does not tire, nor should we.
Let us see who is more stubborn. This thing might backfire when the flak becomes too much to bear (remember the planned carpet bombing of the Sacrament of Communion in October? He aborted the mission all right when the flak caused too much losses), but in any way he should never take us by exhaustion.
If I die before Francis, at least I will have the consolation of departing this wasteland and vale of tears knowing that I remained at the cannon to the last. If, as it is far more probable, he dies before me, this is one gunmen who will see the big, fat, humble white bomber going down in smoke with no little satisfaction, and waving his helmet in the air.
Let's see, then, who is more stubborn.
Please don't throw your tablet out of the train's window.
It damages the environment. Pretty much the only thing which, if you listen to TMAHICH, will send you to hell, in the company of all those rosary prayers and doctors of the law.
Harvesting The Fruit has an excellent post about the heretical thinking that must underlie the post V II opposition to Capital Punishment, which the people call Death Penalty. As we live in pernicious times of creeping heresy in pretty much every aspect of Catholic thinking, the appeal to correct, traditional understanding can never be too insistent.
I would like to add to the considerations linked to some words of mine about what is the most important argument in favour of the Capital Punishment you should make at your next Thanksgiving Lunch, and what reflections you might add to it. In order to make the argument, we must start from the error, that is: from the Catechism of JP II. Paragraph 2267 recites thus:
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.
If, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and are more in conformity to the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm – without definitely taking away from him the possibility of redeeming himself – the cases in which the execution of the offender is an absolute necessity “are very rare, if not practically non-existent.”
You see here a typical example of V II creeping heresy: the teaching of the church is reaffirmed in principle, but immediately afterwards it is pickaxed in practice. We aren’t against, you see. But todaay, aahhh, todaaay it’s different…
No, it’s not different at all.
Firstly, paragraph 2267 refuses to address the matter of deterrence. The instinct to live being very strong, it follows that the threat of removing the good of life must, reasonably, have an effect on a number of potential situations which would, otherwise, possibly lead to a murder. To ignore the simple reality of deterrence is to ignore reality, nor can the usual excuse of “he who wants to kill kills anyway” work; because the last argument is exactly a strong argument for the justice of depriving him of his own life, once not even the threat of taking his life was inducement to not take the life of another.
This paragraph (but see below) also does not address the matter of justice, instead analysing the institute of the death penalty from the point of view of its usefulness. What is just and what is useful are not necessarily correlated. If you have any sense of justice at all, you must recognise that practical considerations may have a place, but they must most certainly not be what shapes whether justice is administered. The Church has always said that the capital punishment satisfied a need for human justice, not merely for practicality. The implied argument that the Church accepts the death penalty inasmuch as the execution of an offender is an absolute necessity is pure hogwash. It is a deification of life to think that just punishment should not extend to taking one’s life. It is also a thinking that has always been foreign to the generations before V II.
As so often, V II gives you the truth before taking the pickaxe. Look at the preceding paragraph, 2266. Emphases mine.
The efforts of the state to curb the spread of behavior harmful to people’s rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense. Punishment has the primary aim of redressing the disorder introduced by the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment then, in addition to defending public order and protecting people’s safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party.
See? It’s all there! 1) “Punishment proportionate to the gravity of the offense”. 2) Punishment as re-establishment of justice, not practical remedy. 3) Punishment as a help to the criminal to change his ways. It’s so simple, really.
Thirdly, and most importantly today, those creepy, utterly disquieting creatures of V II, the “new man” and the “new world”, rear their ugly heads.
Jails have always been very safe. Chain a murderer to the wall and you will see he will find his ability to murder again somewhat limited. Leave him in a dark cell and with a priest at hand and you will see there isn’t much more that can be done to move him to repentance. Let him see his own scaffold and you will, in fact, help him to final repentance like he never was in his life. What a blessing, such a scaffold, compared to the destiny of countless atheists of today’s stupid world, surprised by death without a second thought about their own immortal soul!
All this is happily ignored in JP II’s catechism. The argument is defended for the sake of orthodoxy, but it is immediately thereafter undermined with the usual excuse: “today it is different”. This argument can be used to go against capital punishment, ban on communion for adulterers, opposition to sodomy, literally everything.
If today is different, Jesus is obsolete. If the motives and passions, the impulses and the desires, the entire sphere of human emotions is different today than it was yesterday there is no saying to what extent Jesus’ teaching still applies, and at that point you will soon find yourself blabbering nonsense about the “god of surprises” (small “g”. The God of the Christians has, obviously, no surprises).
There is no new man. There is no new reality. Redemption is open to every criminal now as it always was, as it will always be. Sinfulness and concupiscence lead men to horrible deeds now as they always did in the past and always will in the future. Faced with the reality of sin, man must recognise that he is as naked as Adam was, just as sinful, and thinking in exactly the same way. Nothing has changed in the dynamic of sin and offence, and as a result nothing must change in the dynamic of the reaction to them.
It is madness, and an arrogant madness at that, to think that any presumed “advancement” in, say, social worker’s rehabilitation techniques may add a iota to what the Church has always prescribed: prayer and repentance, fast and penance, contrition and expiation. On the contrary, it is typical of the madness of our times to think that the social worker, not the priest, may be the spark that ignites in the criminal the desire for a better life (if not condemned to death) or the desire to die at peace with God and his fellow men (if condemned to death). In both cases, the underlying thinking is either that a man today is different than the man of yesterday, or that we have… improved on Jesus in the way of dealing with his “wrong choices”.
This is the thinking of a Communist, or of a Communard. It is not the thinking of a Christian. A Christian knows that there is no new man, and as a result there can be no new recipes.
Why, then, all this modern excitement about the oh so inhuman “cruelty” of the death penalty, so cruelly endorsed by the Church these past sixty generations?
Because of fear of death, and lack of faith.
To those who do not believe in a life after death, life must truly be the most precious thing of all. Many of them would, for sure, gladly live in slavery than die free, because if they die free they have lost everything anyway. If, therefore, life is the highest good, there can be no crime that justifies the taking of it (unless it is the one of the aborted child, of course; but that doesn’t count for the atheist, because it’s convenient not to count it; and the poor baby has not even committed a crime…).
Something not very dissimilar goes on, I am sure, in the mind of the very many “I hope there is a God” rosewater faithful, whose faith is very “joyful” in words but very shaky in practice. They will say to you that they believe in eternal life, but their speaking of this earthly existence as something so incomparable and priceless will belie their very assertion. You see that mainly in their argument: “oh yes, in principle I am in favour; but what if there is a mistake?“. Again, you see here V II at work, with the pickaxe never far away.
What is truly unique and infinitely worthy in man is not his life, but his soul. God disposes of the life as he wishes, and everyone of us can be dispatched away from this vale of tears in no time when He has decreed that the time has come; but our soul, our soul will never die. It is, therefore, ultimately, nothing earth-shattering if yours truly were to be, one day, executed because of a judicial mistake. He gladly accepts the risk as the most irrelevant of the life risks. Just tell me where to sign.
The probability of yours truly to die because of a judicial mistake is so unbelievably tiny that it never ceases to amaze me that those who want to abolish the death penalty never ask for the abolition of trains, aeroplanes, cars and, most importantly, domestic stairs; all of them infinitely more dangerous than even an inefficient justice system. It just does not make sense. The figures are just not there. But no, let us obsess about the judicial mistake. It lets us feel good, and it assuages our lingering fear of death.
It’s the fear of your own death that makes you so attached to life. It is no other. In times of stronger faith this attachment was non existent. In times of little faith, life is promoted to Most Sacred Thing On Earth.
Think of your soul instead; and if you really want to focus on life, reflect that you could die the next time you go downstairs.
It puts things in perspective. Far more useful than obsessing about the tiny probability of a judicial mistake.
I have found here some interesting quotations about the Death Penalty. Please refrain from commenting about the site.
The same divine authority that forbids the killing of a human being establishes certain exceptions, as when God authorizes killing by a general law or when He gives an explicit commission to an individual for a limited time.
The agent who executes the killing does not commit homicide; he is an instrument as is the sword with which he cuts. Therefore, it is in no way contrary to the commandment, ‘Thou shalt not kill’ to wage war at God’s bidding, or for the representatives of public authority to put criminals to death, according to the law, that is, the will of the most just reason.
(The City of God, Book 1, chapter 21
St. Thomas Aquinas
It is written: “Wizards thou shalt not suffer to live” (Ex. 22:18); and: “In the morning I put to death all the wicked of the land” (Ps. 100:8). …
Every part is directed to the whole, as imperfect to perfect, wherefore every part exists naturally for the sake of the whole. For this reason we see that if the health of the whole human body demands the excision of a member, because it became putrid or infectious to the other members, it would be both praiseworthy and healthful to have it cut away. 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)
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.
They also 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 first Pope to take a stand in favor of the death penalty was Innocent I in the year 405. In response to a query from the Bishop of Toulouse, Pope Innocent I based his position on Paul’s Letter to the Romans.
He wrote: It must be remembered that power was granted by God [to the magistrates], and to avenge crime by the sword was permitted. He who carries out this vengeance is God’s minister (Rm 13:1-4). Why should we condemn a practice that all hold to be permitted by God? We uphold, therefore, what has been observed until now, in order not to alter the discipline and so that we may not appear to act contrary to God’s authority.
(Innocent 1, Epist. 6, C. 3. 8, ad Exsuperium, Episcopum Tolosanum,
20 February 405, PL 20,495)
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.(Innocent III, DS 795/425)
Even in the case of the death penalty the State does not dispose of the individual’s right to life. Rather public authority limits itself to depriving the offender of the good of life in expiation for his guilt, after he, through his crime, deprived himself of his own right to life.(Pius XII, Address to the First International Congress of Histopathology
of the Nervous System, 14 September 1952, XIV, 328)
Catechism of the Council of Trent
The power of life and death is permitted to certain civil magistrates because theirs is the responsibility under law to punish the guilty and protect the innocent. Far from being guilty of breaking this commandment [Thy 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.
In the Psalms we find a vindication of this right: “Morning by morning I will destroy all the wicked in the land, cutting off all evildoers from the city of the Lord” (Ps. 101:8).