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The death penalty is contrary to the meaning of humanitas and to divine mercy, which must be models for human justice. It entails cruel, inhumane and degrading treatment, as is the anguish before the moment of execution and the terrible suspense between the issuing of the sentence and the execution of the penalty, a form of “torture” which ...
The Bible states that for the death penalty to be carried out, at least two witnesses were required. [6] (According to Rabbinic tradition, there were numerous other conditions/requirements (such as a warning) that made it difficult to get a conviction.) Sins that were punishable by death in the Torah, included the following: [3] [4]
Dulles argues that the Church teaches that punishments, including the death penalty, may be levied for four reasons: [22] Rehabilitation – The sentence of death can and sometimes does move the condemned person to repentance and conversion. The death penalty may be a way of achieving the criminal's reconciliation with God.
There is some question as to whether the death penalty was invariably or even usually implemented in ancient Israel, or whether this was even the intention of the Tanakh (c.f. Numbers 35:31). "It must be noted that the death penalty might also indicate the seriousness of the crime without calling for the actual implementation of it in every case.
They confronted questions about what happens after death. Dorsey wanted to know whether God would be harsh on him. Frierdich tried to impart “reassurance of love, unconditional love.”
The penalty must be proportional to the crime. If the legal order was observed in the legislative act but the punishment was disproportionate to the crime, i.e., if the offence did not warrant the extreme penalty attached to the law, then, as the law consists of two parts, the precept is sustained, but the penalty or censure is not.
If an ox has gored in the past and the owner has been warned about the behavior of the ox but has failed to confine it, and it gores and kills another person, the owner is to be put to death. If the interested party requires payment of a fee death is not required. If a slave is killed the owner of the ox is to pay a fine.
An effect of such deed is the destruction of "spiritual life which is the effect of charity, whereby God dwells in us." Sin of a mortal character is always committed with the consent of reason: "Because the consummation of sin is in the consent of reason"'. (cf. STh II–IIae q.35 a.3) Venial and mortal sins can be compared to sickness and death.