A steadfast voice against Death Penalty

In 1992, when the Trinidad and Tobago government attempted to resume executions after a 20-year moratorium, one solitary voice of moral authority rose above the clamour of retribution.

Archbishop Anthony Pantin, head of the Catholic Church in Trinidad and Tobago, stood firm in his opposition to capital punishment at a time when few others dared to speak out.

“Archbishop Pantin made public statements calling upon persons to respect the dignity of the human person,” notes a document chronicling his efforts. His was not merely a theological stance but a practical commitment to defending the sanctity of human life in the face of significant political and public pressure.

When attorneys representing the first three men scheduled for execution began legal proceedings to halt the death sentences, “Archbishop Pantin called one of them and gave his assurance that the Church supported them in prayer and public statements.” This moral support proved crucial during what would become a decade-long legal battle.

The document reveals that “the attempts to execute went on for several years,” with government authorities determined to reinstate capital punishment despite growing international pressure against the practice. Throughout this period, Archbishop Pantin remained steadfast in his opposition.

Perhaps the most dramatic illustration of the Archbishop’s commitment came during a particularly tense legal confrontation. As the document recounts: “In one instance the Court of Appeal indicated that it was considering contempt of Court proceedings against the lawyers at 2 a.m. in the morning. Court was convened and Police were stationed outside the Court. It was an attempt to conduct the proceedings out of the public eye.”

What happened next demonstrated the moral authority that Archbishop Pantin commanded: “In walked Archbishop Pantin who sat at the back of the Court, Rosary in hand, to show not only support but to send a message that the Church was watching.”

This simple act of presence, joined by the head of the Law Association and several prominent senior lawyers, caused the Court to “completely back down”.

The Archbishop’s stance wasn’t always popular, even within his own Church. According to the document, “There were instances where Archbishop Pantin silenced certain priests who branded the lawyers as agents of the Devil.” Nevertheless, he “publicly proclaimed the catechism of the Catholic Church in relation to the death penalty and the dignity of human life.”

When the attorneys fighting executions faced intimidation, “Archbishop Pantin would speak out condemning the conduct” when “threats were being issued to the lawyers and their families.” His moral authority provided a shield of sorts for those working within the legal system to prevent executions.

Beyond speaking out, the Archbishop took practical action, regularly “holding prayer meetings publicly proclaiming the sanctity of human life.” These gatherings maintained public awareness of the issue and reinforced the religious and moral foundations of opposition to capital punishment.

The document concludes by noting that these efforts continued “over a period of about 10 years when finally the rulings of the Privy Council put in place a system that made the carrying out of an execution a very difficult process.” This legal framework ultimately upheld “the protection that the Constitution and the international Order gave to human life.”

Archbishop Pantin’s steadfast opposition to capital punishment exemplifies how religious leaders can fulfil their moral obligations even when doing so is unpopular. By consistently advocating for the dignity of human life and supporting those working through legal channels to prevent executions, he demonstrated that principled leadership can effect meaningful change in society’s approach to justice and punishment.

The article was prepared from notes submitted by a senior legal professional who requested anonymity due to the sensitive nature of his work. Assisted generation using ChatGPT.ai