death penalty news August 16, 2005
USA: Catholics and the Death Penalty It's not clear where Turley got his misinformation. In a column about Judge Roberts' personal views on controversial social issues, Jonathan Turley, a law professor at George Washington University, declared that Roberts could face difficult questions on the Supreme Court if he had to take up a death penalty case. According to Turley, who claims he was raised in the Catholic Church, the church believes the use of the death penalty is an "immoral act." But that's just false. Article 2267 of the Catholic catechism, an authoritative compendium of church teaching, says the church "does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives" against criminals. It's not clear where Turley got his misinformation. Turley brought this up in the context of saying that Roberts could end up being chastised by "his possible colleague, Justice Antonin Scalia, one of the most conservative members of the court (and a devout Catholic)." Turley said that "Last year, Scalia chastised Catholic judges who balk at imposing the death penalty?another immoral act according to the church " Scalia had said that "The choice for a judge who believes the death penalty to be immoral is resignation, rather than simply ignoring duly enacted constitutional laws and sabotaging the death penalty." Not only was Turley saying that Roberts would have a problem endorsing the death penalty, he was saying that Scalia may be violating church teaching by endorsing it. But the charge is clearly false. Even on the anti-death penalty website of Americancatholic.org, you read that the Catholic Church opposes the death penalty "in nearly all cases " The phrase "nearly all" means that the church supports the death penalty in some cases. As such, the church can hardly hold a position of believing the death penalty is immoral. It's true that Scalia, a Catholic, has said that judges who oppose capital punishment should resign. But that's not a contradiction of church teaching. Scalia says the death penalty is not immoral and that support for it has been part of Christian and Catholic tradition in the old and new testaments. Because of the actual church position, Cardinal Theodore E. McCarrick of Washington, where Turley resides, has never argued that capital punishment is inherently immoral. He cannot make that argument because that is not the position of the church. Turley should either go back to church or go back to school. (source: Accuracy in Media, aim.org) OHIO / USA: UC sociologist traces the evolution of the execution, USA Past and present, the witness to the execution continues to have a profound impact on the method of the execution, its procedure and its publicity, according to a University of Cincinnati researcher. At the 100th annual meeting of the American Sociological Association in Philadelphia, Annulla Linders, UC assistant professor of sociology, presents her paper, "The Return of the Spectacle? The Modern Execution Event in the United States." Linders' presentation takes place at 2:30 p.m. Monday, Aug. 15, at the ASA meeting in Philadelphia. Early findings from Linders' study suggest that the more recent practice of involving the victim's family in witnessing the execution has once again resulted in personalizing capital punishment, contradicting efforts in the 19th century to bar executions from becoming a public spectacle. "Viewed as a mirror held up to the execution, the audience is a constitutive element of the execution and, in this sense, not only carries the potential to grant (or deny) legitimacy to the execution event, but also provides capital punishment with a set of cultural meanings that reaches far beyond any particular execution," Linders writes. Linders defines four general areas of audience influence that have led to contemporary conflicts in capital punishment: Pain and technology - The courthouse hangings have evolved into a humane and painless form of execution, sparing the audience emotional turmoil and avoiding embarrassment for the state. Outrage over electric chair and gas chamber executions has made lethal injection the most common form of execution today. Procedures and professionals - Linders reports that the emotional demands of execution witnesses who are family members of the victims are challenging the precision and efficiency sought by prison officials and secured by the involvement of disinterested professionals in such a way that the success of the execution can no longer be measured exclusively in terms of efficiency. Publicity and public access - Public viewing of executions came to an end in the 19th century, but the publicity issue is back again with the debate over televised executions. Linder says the issue has arisen repeatedly over the last few decades, and most recently in the case of Timothy McVeigh, who was executed for the bombing of the Oklahoma City federal building. Public access to executions is a persistent topic for both sides of the death penalty issue. Witness and psychological closure - Inviting the family of the victims to witness executions is a new practice that emerged in the 1990s. Linders finds that the call for emotional closure is adding additional pressure on the execution not only to be swift and efficient, but also to satisfy the psychological demands of the long-suffering families of the victims. Early results of the study suggest three larger cultural connections are linked to personalizing present executions, including pressure from the victim's rights movement, associating the death of the perpetrator with the worth of the victim and modern society's intolerance of premature and unnatural deaths. (source: Medical News Today)
