SAINT THOMAS AQUINAS [CHRISTIAN QUOTE FOR THE DEATH PENALTY ~ SUNDAY 30 SEPTEMBER 2012 TO SATURDAY 13 OCTOBER 2012]

NOTICE: I will post a quote from a Christian in favor of capital punishment every fortnight. For this week, it will be an article from a Roman Catholic Theologian.

PAGE TITLE: http://en.wikipedia.org/wiki/Thought_of_Thomas_Aquinas

ARTICLE TITLE: Summa Contra Gentiles, Book 3, Chapter 146

DATE: N.A

AUTHOR: Saint Thomas Aquinas

AUTHOR INFORMATION: Saint Thomas Aquinas O.P. (also Thomas of Aquin or Aquino; ca. 1225 – 7 March 1274) was an Italian priest of the Catholic Church in the Dominican Order, and an immensely influential philosopher and theologian in the tradition of scholasticism, known as Doctor Angelicus and Doctor Communis. He is frequently referred to as Thomas because "Aquinas" refers to his residence rather than his surname. He was the foremost classical proponent of natural theology, and the father of the Thomistic school of philosophy and theology. His influence on Western thought is considerable, and much of modern philosophy was conceived as a reaction against, or as an agreement with, his ideas, particularly in the areas of ethics, natural law and political theory.

URL: http://en.wikipedia.org/wiki/Thought_of_Thomas_Aquinas#Death_penalty

Saint Thomas Aquinas

The following is a summary of Summa Contra Gentiles, Book 3, Chapter 146, which was written by Aquinas prior to writing the Summa Theologica. St. Thomas was a vocal supporter of the death penalty. This was based on the theory (found in natural moral law), that the state has not only the right, but the duty to protect its citizens from enemies, both from within, and without.

For those who have been appropriately appointed, there is no sin in administering punishment. For those who refuse to obey God's laws, it is correct for society to rebuke them with civil and criminal sanctions. No one sins working for justice, within the law. Actions that are necessary to preserve the good of society are not inherently evil. The common good of the whole society is greater and better than the good of any particular person. "The life of certain pestiferous men is an impediment to the common good which is the concord of human society. Therefore, certain men must be removed by death from the society of men." This is likened to the physician who must amputate a diseased limb, or a cancer, for the good of the whole person. He based this on I Corinthians 5, 6: "You know that a little leaven corrupts the whole lump of dough?" and I Corinthians 5, 13: "Put away the evil one from among yourselves"; Romans 13,4: "[it is said of earthly power that] he bears not the sword in vain: for he is God's minister, an avenger to execute wrath upon him that does evil"; I Peter 2, 13-14: "Be subjected therefore to every human creature for God's sake: whether to be on the king as excelling, or to governors as sent by him for the punishment of evildoers and for the praise of good." He believed these passages superseded the text of Exodus 20,13: "Thou shall not kill." This is mentioned again in Matthew 5,21. Also, it is argued that Matthew 13, 30: "Suffer both the weeds and the wheat to grow until the harvest." The harvest was interpreted as meaning the end of the world. This is explained by Matthew 13,38-40.

Aquinas acknowledged these passages could also be interpreted as meaning there should be no use of the death penalty if there was a chance of injuring the innocent. The prohibition "Thou shall not kill", was superseded by Exodus 22,18: "Wrongdoers you shall not suffer to live." The argument that evildoers should be allowed to live in the hope that they might be redeemed was rejected by Aquinas as frivolous. If they would not repent in the face of death, it was unreasonable to assume they would ever repent. "How many people are we to allow to be murdered while waiting for the repentance of the wrongdoer?", he asked, rhetorically. Using the death penalty for revenge, or retribution is a violation of natural moral law.

Many believe the correct interpretation of the commandment to be "Thou shalt not murder." This interpretation allows for Aquinas' belief that the death penalty is an acceptable practice as delivered by those in authority over such things, such as government, which is divinely appointed as to God's will.

Under Pope John Paul II, the Catholic Church came, according to one of two interpretations of Evangelium Vitae^[1], to advocate incarceration in lieu of the death penalty.