The Paradox of Good Killing: Could Orthodox Theology Justify the Death Penalty?
Angelos Mavropoulos
Lucas Cranach the Younger, Christ and the Adulterous Woman, ca. 1545. State Hermitage Museum, St. Petersburg
Capital punishment, also known as the death penalty, has been applied in human societies since ancient times. In modern times, following the Second World War, during which the phenomenon showed, not unexpectedly, a dramatic increase, the gradual abolition of the practice is considered by many as one of the greatest triumphs of the human rights movement. However, this triumph is still unfinished, as there is no global consensus, and the controversy continues to this day. It is a fact that even in those countries where the practice has been long abolished, its popular support remains high.
Let us examine the viewpoint of Eastern Orthodox theology on the matter. The Holy Bible is full of passages that can be associated with the death penalty and there are many cases in which such scenes are presented, like the stoning of the protomartyr Stephen (Acts 7:54-60), and, of course, the crucifixion of Jesus Christ. Yet the biblical attitude towards the death penalty is not conspicuous. In the Old Testament, the Mosaic Law imposed capital punishment in order to purify Israel from sin, as well as to deter the people from committing crimes. In contrast, the spirit of love in the New Testament is incompatible with the concept of the death penalty, which is condemned and replaced by mercy and forgiveness.
Indeed, the coming of Jesus and His teachings renewed everything and abolished the harsh law of retribution. In the Sermon on the Mount, Christ says: "You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Mt 5:38-39). Christ, therefore, essentially teaches people not to punish their neighbor and to always forgive him/her, even if he/she committed a crime against them. He also teaches that we should love everyone, even our enemies (Mt 5:43-44), a teaching that obviously leaves no room for the acceptance of any punitive action. Jesus applied this teaching in practice as well. The most apparent point at which He practically condemned the death penalty is the well-known adultery incident (Jn 8:7), in which Jesus urged people to judge themselves first, rejecting the cruel punitive attitude of the Law, a passage that is used not only as an example of grace and charity but is also projected as a biblical document against state violence, torture, and capital punishment.
The lack of unanimity between the two Testaments on the matter affected its understanding by the early Church. During the first three centuries of the Christian era, the question of the death penalty was real, as Christians were often victims of harsh Roman executions. Surprisingly enough, the early Christian Church herself also held that the State did have the right to impose capital punishment and in the early Eastern Church, in particular, some Christian thinkers expressed views in favor of the practice. However, just a few years later, the teachings of several Eastern Church Fathers, such as John Chrysostom and Gregory the Theologian, gradually modified the Eastern Church's position towards capital punishment, as they approached the issue with a willingness to recognize and respect the dignity of the person who has committed a serious social or ecclesiastical offense.
Following these teachings, modern Orthodox ethics considers the death penalty barbaric, inhuman, and anti-Christian, based on four main reasons: a) it is an act of retaliation, b) it deprives man of the right to live, c) it cannot be amended in the case of a judicial error, and d) it cannot be proven to work as a deterrent. The purpose of the Christian life is metanoia and fulfillment in God, while no human being can know in advance what the future development of a criminal will be as well as how eager they will be to repent for their actions. Moreover, Orthodox theology, on the one hand, denounces murder and violence, while, on the other, respects State laws and advises Christians to abide by them. Although Orthodox Christians should obey the government’s power and institutions, contributing to the good functioning of the State and social order, they must, above all, submit to the will of God and His justice.
Examining the issue from a different perspective, the non-right of humans to interfere in creation and, much more, to kill their neighbor, also arises from dogmatic teaching and Orthodox anthropology. Given the fact that God created the world out of nothing, it is clear that human life is His gift and does not belong to humans, who are only its stewards. “You are not your own; you were bought at a price. Therefore honor God with your bodies” (1 Cor 6:19-20), as the Apostle declares. In this regard, human beings do not own their lives and have no right to take away anyone else's life, as they are not the cause of its existence in the first place. Even more, our making in the image and likeness of God proves the undeniable value of human life, which does not allow us to treat it at will let alone take it away, as the ultimate purpose of human life is deification, or else theosis, as the Orthodox tradition calls it.
For Christian ethics, the battle between love and violence is extremely important. Christians need a love that dares to confront and displace violence in order to overcome it, first in our hearts and then in society. Finally, with the Christian views on love, forgiveness, and condemnation of cruel judgment and punishment, one could easily form the false impression that the Orthodox Tradition favors impunity and the utter tolerance of crime. Love does not overturn justice, but presupposes it and surpasses it. The Orthodox Church, on the one hand, condemns injustice, but, on the other, respects freedom and condemns violence. Between these two, a balance is required, which comes with prudence and discernment.
Dr. Angelos Mavropoulos recently completed a PhD in Christian Ethics and Bioethics at Dublin City University, Ireland. Formerly a lecturer of Comparative Theology at Dublin City University, he holds a BA in Theology and an MA in Christian Ethics and Sociology of Christianity from Aristotle University of Thessaloniki. Additionally, he possesses a Postgraduate Diploma in Bioethics and Medical Conduct from the National and Kapodistrian University of Athens. His research interests include Christian Ethics, Bioethics, Environmental Ethics, Sociology of Christianity, Comparative Theology, Interreligious Studies, and Interfaith Dialogue.