Tag Archives: death penalty

Jesus’s Crucifixion and Other Victims of Execution

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Amy-Jill Levine’s recent book, Witness at the Cross, includes a chapter entitled “The Other Victims.” It is the account of Jesus’s interaction with the two anonymous men crucified with him. Dr. Levine aptly suggests that the inclusion by the Gospel writers of these two condemned men forces us to consider those awaiting execution in today’s prisons.

Over my years as a pastor and a bishop, I have spent many hours sitting with men condemned to be executed. Unlike the men in the Gospels, the ones I have visited have names. I have known some of their families. I listened to the anguished cries of a mother who watched her son executed by the state. She loved her son no less than the mother of the person he had murdered. In the name of “justice for the victim,” the state created additional victims and added to the culture of violence that plagues our world.

South Carolina is set to resume executions later this month. Since the state has had difficulty obtaining the lethal drugs needed to put Richard Moore to death, he must choose between the electric chair and the firing squad. Below is a letter I have sent to the governor requesting that he stop this barbaric action.

May Jesus’s attentiveness to the two other victims of state-sponsored execution on that fateful day two thousand years ago cause us to remember the approximately 2500 persons awaiting execution in our prisons today. From my understanding of the Incarnation, their execution will be a repeat of Jesus’s crucifixion!

It was for the two “bandits,” those participating in the execution, and us that Jesus prayed: “Father, forgive them, for they don’t know what they are doing” (Luke 23:34 CEB).

The Honorable Henry McMaster
State House
1100 Gervais Street
Columbia, South Carolina 29201

Dear Governor McMaster:

               I wish to strongly urge you to stay the execution of Richard Moore, currently scheduled to take place April 29. While Mr. Moore’s crime is a grave tragedy for which accountability is appropriate, it does not reach the level of premeditation and heinousness for which the death penalty is intended. From the news reports and court records, he entered the convenient store unarmed and his offense was fueled by drug addiction; therefore, the resulting murder was not premediated and took place in a struggle over a weapon.

               During this Holy Week for Christians, we relive the state sponsored execution of Jesus the Christ. As a retired United Methodist bishop, pastor, and seminary professor, I strongly support my denomination’s opposition to the death penalty. No evidence exists that executions are a deterrent to crime, and death inflicted by the state only adds to the culture of violence that permeates our society. Having visited persons on death row over more than fifty years of Christian ministry, I can testify that it only adds to the number of victims of violence as the families and friends of those executed are victimized by the state.

 I hope that before you make your decision whether to stop this barbaric act that you will exercise courage and visit with Mr. Moore and his family. As Jesus was attentive in his dying hours to the two men executed with him and offered forgiveness and assurance, I hope you will be attentive to Mr. Moore as a fellow human being, made in the divine image and redeemed in Jesus Christ. As one who has publicly declared as being “pro-life,” please be consistently pro-life and respect Mr. Moore’s right to life.

               Please be assured of my prayers as you discern the fate of Mr. Moore. May you bear witness to the justice and compassion as made known in Jesus the Christ, whom you and I seek to follow and serve.

Prayerfully yours,

Kenneth L. Carder

Is Only Unborn Life Sacred?

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This week Alabama enacted a law against all abortions. Other state legislatures have enacted strict restrictions with the goal of criminalizing all abortions. My home state of  Tennessee is among them.

Thursday evening Alabama and Tennessee intentionally, with premeditation, strapped two men to a gurney, injected poison into their restrained bodies and watched them die.

Michael Samra’s last words were a prayer to Jesus and Don Johnson sang a hymn as he drew his final breath.

Both men had been convicted of murder. They had cruelly taken the lives of others and inflected terrible grief on their loved ones.

Advocates for the criminalization of abortions defend “the sacredness of the unborn” and the “sanctity of life.”

State-sanctioned killings (‘capital punishment’ is a convenient euphemism) are done in the name of “justice” and compassion for victims.

Protecting and affirming the sacredness and sanctity of life and practicing justice and compassion are core values in civil society and the Christian faith.

But much of the rhetoric and action around abortion and the death penalty exposes a deep, deadly hypocrisy and inconsistency.

Some argue that anti-abortion is protecting “innocent lives” while state executions is justice delivered to the guilty and that comparing the two is a false equivalency.

But are only unborn lives “sacred”? Does birth end human sacredness? Does guilt, even of murder, nullify the sanctity of human life!

According to my understanding of God as creator, redeemer, and sustainer and the universality of God’s prevenient  grace, ALL life is sacred!

Although the image of God is distorted in ALL  of us, God continues to claim us as beloved sons and daughters, with inherent worth and dignity, unborn and born!

Furthermore, justice from a biblical perspective is assuring that ALL have access to God’s abundance and to the resources necessary to flourish as God’s beloved children.

Therefore, I hope the state and national political leaders will be diligent in assuring that those who have been born will have access to medical care, adequate housing, quality education, and loving community.

And, I pray that we will not create more victims of violence by killing those who have killed and calling it “justice” and “compassion.”

Having been present with families of sons who were executed by the state, I know that grief is only compounded and injustice multiplied.

Let’s cease the hypocrisy by practicing justice and compassion for ALL, the unborn and already born!

And let us demand that our politicians stop reducing “sanctity of life” and “justice for victims” to campaign slogans while enacting policies that wound and kill the most vulnerable among us — those the Scriptures call “the orphans, widows, and strangers (immigrants)” and “the least of these”!

 

Saved by Story

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I had settled in for the evening after a long day. The phone rang as I was about to drift off to sleep. “Is this Reverend Carder, the preacher who is quoted in the newspaper as being against the death penalty?” the irate woman asked. I had gone on public record in opposition to executions in the Tennessee.

“Yes, I am opposed to capital punishment,” I calmly replied. What followed kept me awake most of the night and taught me a lesson that is being relearned in my relationships with people affected by dementia.

“Tell me why you are against it,” demanded the caller. I began to explain that the death penalty is not a deterrent. Before I could make my point, she interrupted, “It would deter that one murderer!”

Next, I stated that the death penalty runs counter to my religious faith. Again, she would have none of my argument. “The Bible says, ‘an eye for an eye’,” she retorted. I countered with quotes from the Sermon on the Mount: “Turn the other cheek. . . Love your enemies.” The debate was on!

Our verbal clash went back and forth with ever-escalating emotional intensity. Then, she blurted out something that abruptly ended the arguing!

“If your daughter had been murdered, you’d think different,” she yelled while sobbing uncontrollably.

I had totally missed her! I had seen her as an opponent, one with whom I disagreed. I missed her as a person, a grieving mother of a murdered child. I was bent on winning an argument. I should have been listening to her story, especially her pain.

“Oh my goodness, I’m sorry,” I said with embarrassment. I shared that as the father of two daughters I couldn’t even imagine the pain of one being murdered. I apologized for my insensitivity by arguing with her. For another hour I listened to a heart-wrenching story of horrific loss and harrowing grief.

She ceased being an opponent and became a person with a story I needed to hear. We both moved from an abstract argument to sharing stories behind our ethical/theological perspectives.

We like to think that our ideas, doctrines, affirmations, and understandings are derived purely through rational thinking. We assume that our truth is totally objective, universally applicable, and detached from our personal stories.  But behind every theological, ethical, and political proposition is a story; and we never fully understand another’s perspective until we hear his/her story.

The caller’s position on the death penalty couldn’t be separated from her experience of having a child murdered. My opposing position is inseparable from having a friend awaiting execution and earlier having sat with a mother whose son was executed in another state. The mother whose son was executed loved him no less than the grieving mother of the murdered daughter. Both had children who were intentionally killed, one by a boyfriend and the other by the state.

Our church and society are awash in arguments—political, theological, ideological. Placing opponents within the margins of our dismissive categories prevails over seeing them as persons with stories. And, we would rather lead with our arguments than with our vulnerabilities and hurts. Consequently, we compound the polarization, deepen misunderstanding, and intensify suffering.

We organize into groups of those who fit within our margins of preferred categories—“progressive,” “evangelical,” “liberal,” “conservative.” It’s easier to control the margins than to listen to the stories of others, especially the painful ones. But we can be sure that no one fits neatly into any of the categories, if we know their stories.

In reality, truth can never be severed from story. Arguments over abstract propositions are more about winning and losing than about understanding and growing. Positive change emerges from shared stories of pain and struggle more than from quarrels and contentious debates.

God didn’t redeem the world with an argument. God saves the world by entering our stories with The Story of a Love that shifts the margins outside our prescribed categories.