by Roberto J. De La Noval | ру́сский
“There is no doubt that on this point we are faced with a profound evolution of dogma.” These are the words of Pope Benedict XVI, from a 2015 interview, on the sharp contrast between the teaching of the Council of Trent on the postmortem fate of the unbaptized and later Catholic teaching stemming from Vatican II. I was reminded of this comment when I read about Pope Francis’ 2018 change to the Catechism concerning the absolute inadmissibility of capital punishment—a move long anticipated in the theology of recent popes, especially Pope John Paul II. Speaking in February of this year to the 7th Global Congress Against the Death Penalty, Francis reiterated the point that the Catholic Church’s stance on the issue had “matured.” A profound evolution of dogma has indeed taken place in Catholicism on this question. But there are other reasons that this line from Benedict came to my mind, since there is a logical connection between Benedict’s admission and Francis’ emendation, precisely on the question of punishment and its purposes from a Christian viewpoint. In Pope Francis’ words, there is no ‘justice’ in a punishment that attacks the “inviolability and dignity of the person.” And this includes punishments both now and in the life to come.
Now, Francis’ teaching stems from Christian logic of God’s justice in Christ issuing in human mercy. But the correspondences between the 20th century shift on the possibility of salvation outside the Church and the movement towards a full proscription on the death penalty suggests that the same logic was propelling both: certain forms of punishment fundamentally violate the image of God in the human person. This Christian logic shone particularly brilliantly in 19th and 20th century Russian Orthodox thought, and its articulations there indicate subterranean points of connection between Eastern and Western theological development on the question of temporal and eternal punishment.