Capital Punishment

"The Bible identifies 15 crimes against the family worthy of the death penalty. Abortion is treason against the family and deserves the death penalty. Adultery is treason to the family; adulterers should be put to death. Homosexuality is treason to the family and it too, is worthy of death."

"As regards capital cases, the trouble is that emotional men and women always see only the individual whose fate is up at the moment, and neither his victim nor the many millions of unknown individuals who would in the long run be harmed by what they ask. Moreover, almost any criminal, however brutal, has usually some person, often a person whom he has greatly wronged, who will plead for him. If the mother is alive she will always come, and she cannot help feeling that the case in which she is so concerned is peculiar, that in this case a pardon should be granted. It was really heartrending to have to see the kinfolk and friends of murderers who were condemned to death, and among the very rare occasions when anything governmental or official caused me to lose sleep were times when I had to listen to some poor mother making a plea for a criminal so wicked, so utterly brutal and depraved, that it would have been a crime on my part to remit his punishment."

"Within your system, to kill is obviously a moral crime, but to kill another in punishment only compounds the original error. Someone very well known who established a church -- if you will, a civilization -- once said, "Turn the other cheek if you are attacked." The original meaning of that remark, however, should be understood. You should turn the other cheek because you realize that basically the attacker only attacks himself. Then you are free, and the reaction is a good one. If you turn the other cheek without this understanding, however, and feel resentful, or if you turn the other cheek out of a feeling of pseudomoral superiority, then the reaction is far from adequate."

"Niles Talbot: Fucking guys on TV, what do they know? Let me tell you something. If they put executions on TV it would be the fucking highest-rated show of all time. It'd be Neilsens through the roof. The other networks would start killing people just to compete. Pretty soon, Geraldo Rivera would be pulling that switch."

"Niles Talbot: First thing you got to understand is when it's their time, all these big tough guys go yellow. Crying, hollering, screaming and blubbering, "The Governor is gonna call," and all that. I been here 12 years, and the Governor ain't called yet."

"Those of us who are for the death penalty are sickened that this man was not killed when first convicted. It sickens us that the family had to live with the daily reality that the torturer and murderer of their son was enjoying his meals, watching TV and sharing the camaraderie of his fellow inmates"

"The uncanny assemblage of scientific, institutional, legal, and social forces all pushing to strip government of its power to kill make it seem as if there really is a mysterious arc bending toward justice. More prosaically, we are seeing a moral principle—Life is sacred, so killing is onerous—become distributed across a wide range of actors and institutions that have to cooperate to make the death penalty possible. As these actors and institutions implement the principle more consistently and thoroughly, they inexorably push the country away from the impulse to avenge a life with a life. The pathways are manifold and torturous, the effects are slow and then sudden, but in the fullness of time an idea from the Enlightenment can transform the world."

"Most people approve of capital punishment, but most people wouldn't do the hangman's job."

"Why do we kill people who are killing people to show that killing people is wrong?"

"A bedouin came and said, "O Allah's Apostle! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws." The Bedouin said, "My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, "Your son has to be lashed one-hundred lashes and has to be exiled for one year." The Prophet said, "No doubt I will judge between you according to Allah's Laws. The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile." He then addressed somebody, "O Unais! go to the wife of this (man) and stone her to death" So, Unais went and stoned her to death."

"The murder of one person is called unrighteous and incurs one death penalty. Following this argument, the murder of ten persons will be ten times as unrighteous and there should be ten death penalties; the murder of a hundred persons will be a hundred times as unrighteous and there should be a hundred death penalties. All the gentlemen of the world know that they should condemn these things, calling them unrighteous. But when it comes to the great unrighteousness of attacking states, they do not know that they should condemn it. On the contrary, they applaud it, calling it righteous."

"For another interpretation of the movement away from “violent” forms of capital punishment, see: “the sentimentalized body is also intact one might say perfect, the better to sense as a representation of our own empathy and refinement. The humane versions of capital punishment express their humanity in just this: that they leave the body visibly intact, without dismemberment or marks …. '[B]y taking life without marking the body, reformers retain both literal and figurative control over the story told by the execution. Concealing the violence deprives the body of its ability to speak, and thus opens the door to denial.” Hyde 1997, 15. Sarat 2001."

"This relationship between the citizen and his or her rights does not even make sense in a classical-juridical context. If we consider, for instance, the right to life of the individual in the classical-juridical model, it is the sovereign, and the sovereign alone, who is capable of overriding it. Moreover, should the sovereign choose to violate an individual's right to life, consent has nothing to do with the process. The subject is deprived of the legal protection of full citizenship before his or her life is taken. It is true that many legal systems describe situations in which a citizen's right to life is forfeit-”honor killing” being an obvious example of this process in the nineteenth century French, Italian, and Ottoman criminal code. It is likewise true that the contemporary debate surrounding euthanasia-although arguably more a biopolitical than a political debate-largely has to do with whether or not a citizen can consent to a violation of his or her right to life. But even so, there has been no moment in either of these debates at which the classical juridical sovereign has given up the monopoly on the right to life, or in which the biopolitical sovereign has given up the monopoly on the right to death. There is no question of consent on the part of the citizen- beyond, some might argue, the consent that tied this citizen into an original social contract-because it is the sovereign's right alone to “choose.”"

"... for if [abrogation] comes it will be their doing, and they will have gained what I cannot but call a fatal victory, for they will have achieved it by bringing about... an effeminacy in the general mind of the country."

"Capital punishment has probably been responsible for a good deal of human progress. The overwhelming majority of those executed were of the sort whose departures for bliss eternal improved the average intelligence and decency of the race."

"If you would take a man's life, you owe it to him to look into his eyes and hear his final words. And if you cannot bear to do that, then perhaps the man does not deserve to die. A ruler who hides behind paid executioners soon forgets what death is."

"All grandeur, all power, all subordination to authority rests on the executioner: he is the horror and the bond of human association."

"The mere fact that the community demands the murderer's life in return for the evil he has done cannot sustain the death penalty, for as Justice Stewart, Powell, and Stevens remind us, "the Eighth Amendment demands more than that a challenged punishment be acceptable to contemporary society.’To be sustained under the Eighth Amendment, the death penalty must compor[t] with the basic concept of human dignity at the core of the Amendment,’ the objective in imposing it must be [consistent] with our respect for the dignity of [other] men.’ Under these standards, the taking of life "because the wrongdoer deserves it" surely must fall, for such a punishment has as its very basis the total denial of the wrongdoer's dignity and worth. The death penalty, unnecessary to promote the goal of deterrence or to further any legitimate notion of retribution, is an excessive penalty forbidden by the Eighth and Fourteenth Amendments. I respectfully dissent from the Court's judgment upholding the sentences of death imposed upon the petitioners in these cases."

"It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death."

"The burning of the house of the offender is not a permissible punishment for arson. The rape of the offender is not a permissible punishment of a rapist. Why should murder be a permissible punishment for murder?"

"Problems or successes, they all are the results of our own actions. Karma.... As you sow, so shall you reap. It's a very old proverb of mankind... Sometime you may have killed that man, and then sometime now he comes to kill you... What we have done, the result of that comes to us whenever it comes, either today, tomorrow, hundred years later, hundred lives later, whatever, whatever. And so, it's our own karma... That is why that philosophy in every religion: Killing is sin. Killing is sin in every religion. Whosoever sins, whoever is killed, it doesn't matter. It's a sin. And sin.. is a punishable offense. Because when you sin, when you've killed some man, what you are killing? You are killing the cosmic potential within the individual. Individual is cosmic. Individual potential of life is cosmic potential. Individual is divine deep inside. Transcendental experience awakens that divinity in man... When you kill a man like that you deprive him from getting to his human right."

"Lethal injection was initially seen as a more humane option than the electric chair in administering the death penalty. Unfortunately, according to Oliver, that is simply not the case. This is due in part to the fact that lethal injections are performed by “amateurs,” according to Oliver, because medical personnel cannot be involved in executions as they violate their ethical codes. The other reason has to do with the combination of drugs given during executions. There’s an anesthetic, a paralytic, which reportedly can make people feel like they are suffocating while awake, and the final dose which feels like “fire in your veins” before it puts the person into cardiac arrest."

"Land said that he, like most Southern Baptists, support the death penalty with certain caveats. “If you are going to support the death penalty then you have to be as supportive of its equitable and just application,” Land said, suggesting it is immoral to support it otherwise. A person is much more likely to be executed if they are poor rather than wealthy, a person of color and a man, he added."

"We must execute not only the guilty. Execution of the innocent will impress the masses even more."

"There has to be a risk of the death sentence in order for 'mastery' to exist."

"Death penalty: The death penalty will not solve the problem of crime, but it is more than merely symbolic. There are some people who commit murder that so subvert society that they deserve nothing less than a death sentence. I believe, as does the Supreme Court, that some people will be deterred by it."

"I do not think God approves the death penalty for any crime—rape and murder included. God’s concern is to improve individuals and bring them to the point of conversion. Even criminology has repudiated the motive of punishment in favor of the reformation of the criminal. Shall a good God harbor resentment? Since the purpose of jailing a criminal is that of reformation rather than retribution—improving him rather than paying him back for some crime that he has done—it is highly inconsistent to take the life of a criminal. How can he improve if his life is taken? Capital punishment is against the best judgment of modern criminology and, above all, against the highest expression of love in the nature of God."

"Yea, such is the law of England, the tenderest law in the world of a man's life. I say again, that no such trial for life is to be found in the world, as in England. In any place but in England, a man's life may be taken away upon two or three witnesses; but in England two or three witnesses do not do it: For there are two juries besides, and you have four-and-twenty men returned; you have one-and-twenty men upon their oaths and consciences that have found you guilty: And yet when you have done that, it is not enough by the law of England, but you are also to have twelve rational understanding men of your neighbours to hear all over again, and to pass upon your life. This is not used in any law in the world but in England, which hath the most righteous and most merciful law in the world."

"You guys in AZ are life savers."

"“For the most part, executions happen in obscurity. If people did hear about executions, if they were publicized, even televised, I fear more would enjoy them than be repelled by them.”"

"... Like lightning the swords fell on the outermost prisoners, then on the three by their sides, and so on the next rows in rapid succession The knives were used but in two or three instances in cutting off those heads which had not fallen at the first blow. Everything was over in a minute or two. The s had moved off with their escort, the executioners followed them into the city, when as customary, friends or relations appeared with coffins and removed some of the bodies, others being carried for burial in a on the east side of the city. The prisoners on these occasions are brought to the ground in new suits of blue cotton cloth, which become the property of the burial party, while one or two heads are thrown into a large cage of iron bars, on one side of the execution ground, and left there as a warning to evil-doers. It is a well-known and a remarkable fact, that substitutes may often be found for a very small sum to undergo the last penalty. Men appear at the prison and offer themselves, instigated by some such such motive as the extreme poverty of aged parents, to whom the money agreed upon shall be paid after the execution. This is looked upon as a proof of , one of the first virtues, and as the law is satisfied, a life for a life, the arrangement is granted by the authorities, except in cases of treason to the , when the more frightful penalty is inflicted called or cutting into small pieces. This punishment is also imposed in cases of or , and no substitute allowed."

"Three things belong to God and do not belong to men: the irrevocable, the irreparable and the indissoluble. Woe to men if they introduce it in their laws!"

"Death penalty is the special and eternal sign of barbarism. Where death penalty is applied, barbarism dominates; where death penalty is rare, civilisation reigns."

"Capital punishment is our society's recognition of the sanctity of human life."

"If we could do away with death, we wouldn’t object; to do away with capital punishment will be more difficult. Were that to happen, we would reinstate it from time to time."

"No man e'er felt the halter draw, With good opinion of the law."

"The most marked indication of society's endorsement of the death penalty for murder is the legislative response to Furman."

"But we are concerned here only with the imposition of capital punishment for the crime of murder, and when a life has been taken deliberately by the offender, we cannot say that the punishment is invariably disproportionate to the crime. It is an extreme sanction suitable to the most extreme of crimes."

"After a four-year moratorium on executions in California, multiple proceedings in federal court, a state administrative law proceeding, and state court appeals, it is incredible to think that the deliberative process might be driven by the expiration date of the execution drug."

"Let the punishments of criminals be useful. A hanged man is good for nothing; a man condemned to public works still serves the country, and is a living lesson."

"Society should not be the Angel of Death. We should not be servants of death. The law should celebrate, glorify, sanctify life, always life."

"Henry Ducard: You are ready to become a member of the League of Shadows. But first, you must demonstrate your commitment to justice."

"Many of us do not believe in capital punishment, because thus society takes from a man what society cannot give."

"The pain was maddening. You should pray to God when you're dying, if you can pray when you're in agony. In my dream I didn't pray to God, I thought of Roger and how dearly I loved him. The pain of those wicked flames was not half so bad as the pain I felt when I knew he was dead. I felt suddenly glad to be dying. I didn't know when you were burnt to death you'd bleed. I thought the blood would all dry up in the terrible heat. But I was bleeding heavily. The blood was dripping and hissing in the flames. I wished I had enough blood to put the flames out. The worst part was my eyes. I hate the thought of gong blind. It's bad enough when I'm awake but in dreams you can't shake the thoughts away. They remain. In this dream I was going blind. I tried to close my eyelids but I couldn't. They must have been burnt off, and now those flames were going to pluck my eyes out with their evil fingers, I didn't want to go blind. The flames weren't so cruel after all. They began to feel cold. Icy cold. It occurred to me that I wasn't burning to death but freezing to death."

"I would draw distinction between killing and detention and even corporal punishment. I think there is a difference not merely in quantity but also in quality. I can recall the punishment of detention. I can make reparation to the man upon whom I inflict corporal punishment. But once a man is killed, the punishment is beyond recall or reparation. God alone can take life, because He alone gives it."

"I still support the death penalty — not because it’s a deterrent or a fitting act of vengeance, but because, properly carried out, it is the only penalty that truly reflects the enormous value of innocent life. There are times when it is the only punishment that truly fits the crime. It is for this reason that the same scriptures that so clearly direct the children of Israel to “choose life” also direct that “whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.” Nor was the power of the sword taken from government by the New Testament. To the contrary, in Romans 13, Paul explicitly acknowledges that the power of the sword should rest with government, and that it holds “terror” for those who do wrong."

"Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good. Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption. Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person”, and she works with determination for its abolition worldwide."

"No person shall be held to answer for a capital, or otherwise infamous crime, unless on a presentment or indictment of a grand jury, except in cases arising in the land or naval forces, or in the militia, when in actual service in time of war or public danger; nor shall any person be subject for the same offense to be twice put in jeopardy of life or limb; nor shall be compelled in any criminal case to be a witness against himself, nor be deprived of life, liberty, or property, without due process of law; nor shall private property be taken for public use, without just compensation."

"I have reached the conviction that the abolition of the death penalty is desirable. Reasons: 1) Irreparability in the event of an error of justice, 2) Detrimental moral influence of the execution procedure on those who, whether directly or indirectly, have to do with the procedure."

"The abolition of capital punishment, surely coming, is delayed by God's edict, "He that sheddeth man's blood, by man shall his blood be shed," and God's servants have ever been the opponents of this humane reform. Witchcraft has been believed in and men and women have been killed because God said, "Thou shalt not suffer a witch to live.""