A coalition of over 50 organizations, including Catholics and pro-life conservatives, is working to abolish the death penalty in the United States. The coalition aims to pass state-level laws ending capital punishment, reduce its use where legal, and raise awareness about potential injustices. Executions in the U.S. have surged in 2025, with 44 executions so far, compared to 25 in 2024. Public support for the death penalty has reached a 50-year low, with approximately 52% of Americans supporting it. Sister Helen Prejean, a member of the coalition's advisory council, criticized the death penalty as a hidden ritual.
11 days ago
A new alliance, the U.S. Campaign to End the Death Penalty (USCEPD), launched on December 3, 2025, uniting over 50 organizations nationwide.1 3
Catholics, pro-life conservatives, and groups like Amnesty International USA, the ACLU, the Innocence Project, and Conservatives Concerned are key partners.1 4
The coalition aims to abolish capital punishment in the 27 states where it remains legal, focusing on bipartisan state-level legislation.2 3
Executions in the U.S. rose sharply in 2025, with 44 carried out so far compared to 25 in 2024.1 3
Florida led the increase, executing 17 individuals this year after just one in 2024, with two more scheduled this month.4
Three additional executions are set nationwide before year's end, amid promotion of experimental methods in some states.3
President Trump's January 2025 executive order directed federal pursuit of the death penalty for severe crimes, influencing state actions.3
Public approval for the death penalty reached a 50-year low of 52% in 2025, down from over 70% in the 1980s and 1990s.1 2
Gallup's October poll showed 44% opposition, a steady decline over three decades from 80% in 1994.3
New death sentences also fell, with juries less inclined to impose them despite rising executions.4
Sister Helen Prejean, advisory council member and author of "Dead Man Walking," called the death penalty a "semi-secret ritual" hidden from public view.1 3
She highlighted activism against the 2024 Texas execution of Ivan Cantu, noting public ignorance and quoting Psalm 85:12 on truth emerging from experience.2 4
Prejean emphasized disparities for the poor and minorities, arguing against entrusting the state with life-taking power.1
The Catholic Mobilizing Network, aligned with the U.S. Conference of Catholic Bishops, praised the coalition as a sign of growing momentum.1 4
Executive Director Krisanne Vaillancourt Murphy described it as an effort to "dismantle a system of death and honor the dignity of all life."2
The Church deems capital punishment "inadmissible," per Pope Francis's 2018 Catechism revision and 2020 encyclical "Fratelli Tutti."3
Pope Leo XIV, elected in May 2025, previously supported abolition as Bishop Robert Prevost in 2015.3
Demetrius Minor of Conservatives Concerned noted rising conservative opposition from a pro-life viewpoint.1 3
He highlighted Republican support in repeals like Virginia's and bills in Ohio, Pennsylvania, and Indiana.2 4
The coalition includes state groups from 23 states, aiming to sustain inclusive, bipartisan advocacy.3
Laura Porter, USCEPD director, stressed uniting against the system's failures at this "critical juncture."3
Advocates express hope despite the execution surge, citing public shifts and fewer sentences as signs of progress.1 3
Prejean voiced optimism, saying people "get the message" when informed about injustices.4
The coalition seeks to raise awareness of innocence risks, unfairness, and harms to all involved.2
Investigate Catholic teachings on capital punishment and justice
The Catholic Church's teachings on capital punishment have undergone significant development over time, rooted in a profound respect for human dignity and the pursuit of justice. From early allowances in exceptional circumstances to the current firm stance against its use, the Church emphasizes that true justice seeks rehabilitation, mercy, and the protection of life rather than retribution through death. This position reflects a deepening understanding of the Gospel's call to forgiveness and the inherent value of every person, even those who have committed grave crimes. Drawing from key magisterial documents, this analysis explores the historical context, scriptural foundations, moral principles, and contemporary application of these teachings.
The Church's reflection on capital punishment begins with the Fifth Commandment, "You shall not kill," which establishes the sacredness of human life as a divine gift. Scripture underscores that the deliberate murder of an innocent person is gravely immoral, violating human dignity and the holiness of the Creator.<sup></sup><sup></sup> This prohibition is universal, binding all people at all times, and extends to a positive duty to promote life through love and service.<sup></sup> In the story of Cain and Abel, even after committing fratricide, Cain retains his dignity; God marks him not for vengeance but for protection, illustrating divine mercy that prioritizes correction over further death.<sup></sup> This narrative highlights that no one, not even a murderer, loses their personal dignity, which God Himself guarantees.<sup></sup><sup></sup>
Historically, the Church's tradition acknowledged the state's role in punishing crime to restore order and protect society. The traditional teaching, as articulated in the Catechism of the Catholic Church, did not exclude recourse to the death penalty in cases of absolute necessity—when it was the only way to effectively defend human lives against an aggressor, assuming full certainty of guilt.<sup></sup> Punishment was seen not as societal revenge but as a means to redress disorder, incentivize rehabilitation, and safeguard the common good.<sup></sup><sup></sup> Echoing this, Pope St. John Paul II in Evangelium Vitae explained that the primary aim of penal sanctions is to allow the offender to regain freedom through change, while defending public safety.<sup></sup> However, he noted that due to advancements in penal systems, such absolute necessity had become "very rare, if not practically non-existent."<sup></sup><sup></sup> The Eastern Catholic tradition aligns with this, viewing punishment through the lens of Christ's Sermon on the Mount, which replaces revenge with forgiveness and eschatological justice.<sup></sup> Here, capital punishment is rejected in favor of measures that protect society while honoring the mystery of the human person and the dignity of life.<sup></sup>
A pivotal development occurred in the late 20th and early 21st centuries, as the Church increasingly emphasized mercy over retribution. Pope St. John Paul II's Evangelium Vitae marked a turning point, affirming that bloodless means—such as incarceration—better conform to human dignity and the common good when they suffice to neutralize threats.<sup></sup> This built on the recognition that executing offenders deprives them of the chance for redemption, contradicting the Christian ethic of conversion and reintegration.<sup></sup>
Pope Francis advanced this teaching decisively in Fratelli Tutti, declaring the death penalty "inadmissible" because it attacks the inviolability and dignity of the person.<sup></sup> He rooted this in St. John Paul II's moral critique, stating there can be no retreat from the call for global abolition.<sup></sup> The encyclical highlights numerous arguments against it: the risk of judicial error, its abuse by regimes to suppress dissent, and its failure to respect the dignity of those deprived of freedom.<sup></sup> Even life imprisonment is critiqued as a "secret death penalty," urging improvements in prison conditions to uphold human dignity.<sup></sup> Central to this is the affirmation that "not even a murderer loses his personal dignity," allowing every person a place in the world despite their differences.<sup></sup> Capital punishment, alongside war, represents a false solution to societal problems, introducing further destruction rather than healing.<sup></sup>
This evolution reflects the Church's ordinary Magisterium, consistently upholding the absolute prohibition on killing innocents while extending protection to all lives.<sup></sup> The Ukrainian Catholic Catechism reinforces this by supporting non-use of capital punishment, prioritizing forms of punishment that foster reconciliation with God and society.<sup></sup><sup></sup>
Catholic justice is not mere retribution but a holistic pursuit of the common good, balancing accountability with mercy. The Church teaches that public authority must protect citizens, but this must align with Gospel values of forgiveness and rehabilitation.<sup></sup><sup></sup> True justice redresses violations without descending into vengeance, offering offenders the opportunity for change.<sup></sup> In this framework, capital punishment fails because it eliminates the possibility of redemption and treats the offender as irredeemable, contrary to the belief that every person bears God's image.<sup></sup><sup></sup>
The Catechism stresses that when non-lethal means adequately defend society, they must be preferred, as they honor dignity more fully.<sup></sup> Pope Francis calls all people of good will to advocate for abolition and prison reform, linking this to broader efforts against violence and for fraternity.<sup></sup> This teaching addresses controversies, such as interpretations of earlier allowances, by clarifying that more recent magisterial developments—especially post-Evangelium Vitae—take precedence, rendering the death penalty morally inadmissible today.<sup></sup>
In practice, these teachings urge Catholics to oppose capital punishment in all forms, legal or extrajudicial, and to support restorative justice systems. The Church's stance challenges modern penal practices that prioritize punishment over healing, advocating instead for education, therapy, and spiritual support in prisons. This aligns with the broader defense of life against all threats, from abortion to euthanasia, affirming the equal dignity of every human.<sup></sup><sup></sup>
In summary, Catholic teaching on capital punishment has evolved from conditional tolerance to unequivocal rejection, grounded in the inviolable dignity of the human person and the justice of mercy. As articulated in Fratelli Tutti and the Catechism, the Church commits to abolition worldwide, promoting punishments that rehabilitate rather than destroy. This position invites all to recognize God's mercy in every life, fostering a society where justice heals and restores.