Atlanta bishop rallies opposition to death penalty with book of articles by faith, legal leaders

By David Paulsen
Posted Feb 12, 2018
Bishop Wright

Diocese of Atlanta Bishop Robert Wright, center, joins an anti-death penalty demonstration in 2014 outside the prison in Jackson, Georgia, where state executions are carried out. Photo: Diocese of Atlanta.

[Episcopal News Service] The death penalty was reinstated by the U.S. Supreme Court in 1976. Since then, 1,468 convicts have been executed across the country.

And, according to records kept by the Death Penalty Information Center, more than 80 percent of those executions have been carried out in the South, which Diocese of Atlanta Bishop Robert Wright sees as a “terrible irony” for a region known as the Bible Belt.

“People want the love of Jesus for themselves, in terms of redemption, but they want the Old Testament ‘eye for an eye, tooth for a tooth’ for the people who do these terrible murders,” Wright told Episcopal News Service. “Do we serve a God who can have compassion for the victim and the perpetrator?”

For Wright, the answer is an unequivocal “yes,” and he is heartened by the Episcopal Church’s decades of speaking out against the death penalty while also providing pastoral care to victims’ families.

The Supreme Court’s 1976 decision outlined how states can craft constitutional death penalty laws. Thirty-one states have such laws, and eight of those states carried out executions in 2017, including one in Wright’s state of Georgia. In an effort to renew public attention to the issue and encourage greater advocacy toward abolishing the death penalty, Wright has collected five articles by faith and legal leaders in a book to be released Feb. 15 by the Diocese of Atlanta.

“A Case for Life: Justice, Mercy, and the Death Penalty” includes the story of Wright’s growing advocacy since 2012, when he became bishop of a diocese that includes the prison in Jackson, Georgia, where death row inmates are held and executed. He last visited the inmates Feb. 7 as he does every few months, praying with them and sharing the Eucharist.

He also has joined vigils outside the prison when executions have been carried out.

“Serving as a pastor demands that I resist the temptation to engage in denial and euphemism because issues are hard or that people have differing opinions about a matter,” Wright writes. “That said, we can believe anything we choose to believe about capital punishment, but you can’t make Jesus a proponent.”

Bishop Andrew Doyle of the Diocese of Texas wrote an article for the book, about the murder of an Episcopal priest in his diocese by the priest’s son. Texas has executed 548 people since 1976, five times more than any other state. But the priest’s son was not among them, receiving instead a life sentence with the support of members of the local faith community.

“They chose to bear out a different witness over and against the prevailing world’s values of violence and retributive justice,” Doyle writes.

The other authors are a retired Georgia Supreme Court justice, a human rights lawyer who has argued and won three death penalty cases before the U.S. Supreme Court, and Susan Casey, an Episcopalian and attorney who represented a Georgia woman put to death in 2015.

“I’m against capital punishment because of my faith,” Casey, a member of St. Bartholomew’s Episcopal Church in Atlanta, said in an interview with Episcopal News Service. “I don’t believe that any person is beyond redemption. For me, that’s the essence of my faith and my belief.”

Her client, Kelly Gissendaner, was convicted in the murder of her husband. She was having an affair with another man, who received a life sentence for carrying out the murder, but she received the death penalty. Casey said Gissendaner’s faith grew while on death row, and she studied theology while behind bars.

“She came to understand that God’s mercy and forgiveness still were available to her, despite what she had done. Over time, Kelly gained confidence in the strength and magnitude of God’s grace and redemptive power,” Casey says in her article in “A Case for Life.”

Casey represented Gissendaner for 14 years, until her execution on Sept. 30, 2015. Since then, much of Casey’s work as an attorney has focused on what is called restorative justice, which seeks to support the victims of crimes and their families while helping convicts find their way to redemption.

Gissendaner’s children were ages 12, 7 and 5 at the time of their father’s murder. In adulthood, they shunned their mother, but over time Gissendaner was able to reconcile with each of them, to the point that they became advocates for her in trying to stop her execution.

Casey alludes to that process in describing her emotions at witnessing Gissendaner’s final moments alive.

“The children who had chosen love and forgiveness over hatred and anger were made to swallow the bitter, collective pill of vengeance,” Casey writes. “It was tempting to despair about a society that leaves no room for the power of redemption and justice that is restorative, but I tried to resist.”

Strapped to the execution gurney, Gissendaner sang the hymn “Amazing Grace” as the state took her life.

The Episcopal Church has stood against the death penalty since 1958, and General Convention has regularly affirmed that opposition since capital punishment was reinstated in 1976. A 2015 resolution titled simply “Abolish the Death Penalty” encourages bishops in states where the death penalty is legal to “develop a witness to eliminate the death penalty.”

The number of executions each year has gradually declined nationwide since 1999, when 98 people were executed. That number fell to 20 in 2016, but it rose to 23 last year, when the national spotlight focused on Arkansas’ rush to execute eight men on death row before its lethal injection drugs expired.

Episcopalians were among those rallying against those executions in Arkansas, including at prayer vigils at Trinity Episcopal Cathedral in Little Rock. In the end, four of the executions were carried out. The other four were stayed.

The death penalty remains in effect in Arkansas, and 32 people were on the state’s death row last year, among 2,817 nationwide, according to the Death Penalty Information Center.

“There is no political will to do anything about this,” Wright said, and yet he sees clear biblical and visceral imperatives for Christians.

“We worship a guy every Sunday who was executed by the state in collusion with different religious people, and here that plays out again,” Wright said.

In Matthew 25, Jesus exalts the act of visiting the prisoner alongside feeding the hungry and caring for the sick. And what do inmates look like when they’re strapped to the execution gurney with their arms out? “Like Jesus on the cross,” Wright said, questioning how such a process can be condoned by a civilized nation.

The concept of “justice” may be “the most tragic lie in all of this,” Wright said. “Vengeance and justice are two different ideas. There’s no justice in this.”

“A Case for Life” is available from the Cathedral of St. Philip Bookstore online at or by phone at 800-643-7150. A panel discussion and book signing will be held at 7 p.m. Feb. 15 at Holy Innocents’ Episcopal Church in Atlanta. Participants will include some of the collection’s authors, as well as Sister Helen Prejean, author of “Dead Man Walking.”

– David Paulsen is an editor and reporter for the Episcopal News Service. He can be reached at


Comments (9)

  1. Miguel Rosada says:

    How funny that they do not make the same arguments when it is about abortion! Its wrong to kill a convicted killer but perfectly okay to put the unborn to death! Astounding logic!

  2. Edward Mills says:

    Though I am against the death penalty, primarily because so many folks on death row have later been exonerated, I must agree with Miguel above. Also, the one poster is a bad translation of the command from the Decalogue. It should be translated “You shall not commit murder”. The Hebrew is unambiguous.

  3. PJ Cabbiness says:

    Our Christian faith as expressed through our Episcopal belief and practice does not conflict in any way with the judicious and thoughtful application of the death penalty.

  4. Bill Louis says:

    I agree with Miguel’s comment on abortion, the killing an innocent child and the hypocrisy of opposing the execution of a convicted murderer. The travesty is the amount of time it takes to carry out the sentence. The years of appeal after appeal must be torture for the victims family forcing them to relive their loss year after year. Where is the compassion for them. The perpetrator needs to stand before God to answer for their crime. A quick execution will hasten that meeting and bring closure to the victims family.

  5. Abortion and the death penalty are two entirely different issues. Among the many issues often overlooked by the “let’s totally ban abortion” advocates is that currently one in four pregnancies ends in a miscarriage. We might well ask ourselves “why”? Why did God or “Mother Nature” allow this to happen? Sometimes miscarriage is due to some treatable health problem. Some will be amazed to know that not all woman can afford top quality pre-natal care. Some will be surprised to know that sometimes physicians make mistakes! May be pre-natal care should be available to all mothers. Then some would say that would make to large a burden on the taxpayers or why should I pay for some else’s prenatal care? If the woman decides to have an abortion for economic reasons, then should society step in and offer her financial help or would that be too big a burden on the taxpayers. Having the baby and putting the child up for adoption is another solution offered. But there are less people willing to adopt . In Missouri there are currently about 1,000 children available for adoption. The expense and a number of “high profile” adoption challenge cases makes this less of a viable alternative. What do readers think about these facts? Should the government federal, state and local or the church address these issues? I have never heard a sermon or seen an article in a church publication warning about casual sex or the need to warn young people about predatory males (and, yes, some females). What about the responsibility of the grandparents?

    1. Edward Mills says:

      I don’t believe in “a total ban on abortion” as referenced above, or reversing Roe. I am exactly where the Episcopal Church is. Abortion should remain legal, it is always the taking of a life, and it should not be used as birth control — which I would argue it is being done widely. But I do believe that we are witnesses to a silent holocaust in the abortion industry in this country. There are cases where it is the lesser of two or more evils, but these cases are fairly rare. But I digress. My main point was my opposition to the death penalty due to the number of false convictions, overturned later, of death row inmates — and the improper translation of the Decalogue as “You should not kill”, The Hebrew should be translated “murder” — which has a vastly different meaning.

  6. As to the death penalty. Aren’t Christians supposed to forgive? Isn’t the wrong doer supposed to confess his or her wrong doing, atone for their sins, and try to make some redress. Some people may be amazed to find out that our system is not always accurate, and the wrong person has been executed. You cannot do anything to bring the person back to life, and the execution of an innocent person means the actual culprit is still out there and could strike again! The notorious Dr. Crippen was tried and executed for the murder of his wife, but later investigations brought to light that “her remains” entered into evidence in court where in fact the remains of an unknown man (probably a homeless person) that the detective had used to advance his career. Later Mrs. Crippen showed up in the Chicago 1920 census. She had left her husband and gone back to her native Chicago before his trial. Her brother wrote to Scotland Yard and informed them of this fact. But they dismissed it as “the work of a crank”. This was revealed in the BBC’s series “Secrets of the Dead”. The notorious Timothy Evans case finally led to the British Government banning executions. A mentally challenged man, Evans was accused, tried and convicted and hung for the murder of his wife and baby. Later on the real killer Christie, was arrested and charged with the murder of Mrs. Evans and her baby, and seven other women! The European Union does not have the death penalty and has a much, much lower murder rate than the USA. In fact, only Russia, Saudi Arabia and a few African nations still have the death penalty. This is something to ponder. The Bible says “Thou shalt not kill.” If it is wrong for the individual to kill, how can it be right for the state to do so? Recently two men (I do not recall their names) were released from prison after they had been tried for murder and given prison terms. Another person had carried out these murders and fortunately they could be released and compensated for time served.

  7. I thought the original commandment, properly translated, was “Thou shall do no murder” Murder was rather clearly defined and excluded things like killing in battle, etc. Government executions – are they “murder” as was defined when the commandment was given?

  8. Dr. Stan Lightner says:

    IMHO those who call themselves “Right-to-Lifers” yet do not oppose both the death penalty AND war are among the biggest hypocrites alive. Tim & time again research has demonstrated the death penalty does not act as a durance to violent behavior. Those who exclude killing during war since it is also state sanctioned seem to have never seen the horror of war and all the mangled bodies or are psychologically warped and derive pleasure from the horror of war. I’ve seen the horror of war and like General Eisenhower said “I hate war as only a soldier who has lived it can, as only one who has seen its brutality, its futility, its stupidity.”

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