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An Appeal to Join the Execution Intervention Project

An Appeal to Join the Execution Intervention Project

Last updated on: March 4, 2026 at 11:31 pm by Jeff Hood

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An Appeal to Join the Execution Intervention Project 2026-03-04T23:31:08-06:00 Jeff Hood

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The Execution Intervention Project

A Letter from The Rev. Dr. Jeff Hood

Founder, Execution Intervention Project

How Moral Failure Forms

We tend to think of moral failure as something explosive and obvious…a headline event, a singular action that can be pointed to, condemned, and punished. This way of thinking is comforting because it allows us to believe that wrongdoing is rare and easily identifiable. Yet most harm does not erupt out of nowhere. It forms slowly. It gathers in the unnoticed corners of the mind…in habits of speech, in repeated justifications, in the subtle ways we decide who deserves empathy and who does not.

Long before any visible act occurs, an interior permission has already been granted. The imagination has already made room for outcomes we once would have rejected. What eventually becomes policy or punishment often began as a quiet accommodation of resentment, fear or moral distance.

The death penalty exposes this gradual moral process with unusual clarity.

It is often described as a tool of justice…a legal mechanism reserved for the most severe crimes. But beyond its statutes and procedures, it also functions as a cultural statement about what a society is willing to authorize in the name of order. Capital punishment does not only end a life…it reveals a collective threshold. It shows the point at which a community decides that killing, under certain conditions, can be transformed from taboo into duty.

That transformation does not happen overnight. It is built through years of rhetoric that emphasizes retribution over restoration, through language that turns people into categories, through public narratives that frame execution as necessity rather than tragedy.

An execution chamber is not simply constructed of steel, glass and protocol. It is constructed of arguments repeated until they feel like common sense…of fears amplified until they resemble certainty…of moral fatigue that prefers finality over complexity.

Each scheduled execution is preceded by countless smaller moments in which anger was validated, distance was normalized and empathy was quietly narrowed. By the time the state carries out a sentence, the emotional groundwork has already been laid. The visible act is only the final step in a long chain of interior and collective decisions.

What Witness Teaches

I know this not as theory. I have witnessed the state kill eleven of my friends.

I arrived each time carrying the same questions…about justice, about dignity, about what we tell ourselves to make such a thing possible. Each time, I left carrying something heavier. Not answers. Weight. The kind that accumulates when you have seen, with your own body, what it costs a society to execute one of its members…and how efficiently everyone learns to look away.

Anyone who has watched an execution date inch closer on a calendar knows how abstract language suddenly becomes painfully concrete.

One of the most significant shifts that accompanies acceptance of the death penalty is the movement from principle to procedure. At first, the question is whether taking a life can ever be justified. Over time, if the answer becomes sometimes, the debate changes. The focus turns to methods, timelines, appeals, and eligibility. The moral boundary that once seemed absolute becomes administrative.

Language softens the act…carrying out a sentence, administering justice, closure. The vocabulary of bureaucracy replaces the vocabulary of life and death.

When this shift occurs, society begins to evaluate human worth through criteria rather than conscience. The conversation becomes less about the sanctity of life and more about the efficiency of systems.

What the Death Penalty Does to a Culture

This recalibration does not remain contained within courtrooms or legislation. Once a culture becomes accustomed to the idea that a life can be weighed and deemed expendable, that logic can echo into other areas. It can influence how poverty is discussed, how immigration is debated, how incarceration is expanded and how public empathy is rationed.

The death penalty is not the sole cause of these attitudes, but it can reinforce a broader moral posture in which people are measured primarily by their worst actions or lowest status. It trains the collective imagination to accept final solutions instead of difficult transformations.

Supporters of capital punishment often speak of justice, safety and deterrence. Opponents speak of dignity, mercy and irreversible error. Beneath these arguments lies a deeper question about the emotional and ethical habits a society chooses to cultivate.

A culture that repeatedly rehearses the legitimacy of execution may find it easier to justify other forms of exclusion or neglect…not because the people within it are uniquely cruel, but because repeated exposure to sanctioned harm gradually dulls the shock that once accompanied it. What was once unthinkable becomes debatable…what was once debatable becomes routine.

The issue then is not only whether the death penalty achieves its intended legal goals, but what it shapes within the collective conscience. Laws do more than regulate behavior…they teach. They communicate which impulses are acceptable and which are forbidden.

When the state reserves the right to kill, it sends a complicated message about the limits of human worth and the acceptable uses of power. Even when exercised rarely, the authority itself becomes symbolic. It stands as a declaration that, under certain circumstances, elimination can be interpreted as resolution.

Resisting the death penalty, therefore, is not solely a political stance or a legal reform effort. It is also an examination of the emotional currents that make such a penalty seem reasonable or necessary. It requires asking uncomfortable questions about anger, fear and the desire for closure.

It asks whether justice must always culminate in destruction…or whether accountability can coexist with the preservation of life.

This is not an easy inquiry. But it is a necessary one.

Why I Founded the Execution Intervention Project

After eleven executions, I am more convinced of this than ever. Witness does not harden you to the machinery. It clarifies you. It strips away every abstraction until what remains is simply this: a human life, a room and a decision that a society made long before anyone entered that room. The question is not whether we can stop what has already been set in motion. The question is whether we are willing to intervene…spiritually, organizationally, publicly…before the machinery reaches its conclusion.

That is why I founded the Execution Intervention Project.

Our calling is simple but urgent: to provide tangible spiritual and organizational resources to intervene in human executions. We believe that every scheduled execution is not only a legal event…it is a moral moment. A moment when the machinery of the state moves toward finality, and when people of conscience must decide whether they will remain spectators or become participants in resistance.

Intervention can take many forms. It can be spiritual accompaniment for those facing death. It can be public witness. It can be organized advocacy. It can be the simple but profound act of refusing to look away.

But none of this work happens in isolation.

It requires a community of people who are willing to stay informed, to respond when moments of urgency arise and to help cultivate a different moral imagination…one that refuses to accept execution as a normal instrument of justice.

By joining the Execution Intervention Project mailing list, you become part of a growing network of people committed to paying attention when executions are scheduled, speaking when silence becomes convenient, and standing in the difficult space between the condemned and the machinery that seeks to end their lives.

You will receive updates about upcoming executions, opportunities to intervene, reflections on the moral and spiritual dimensions of capital punishment and ways to participate in this work wherever you are.

The death penalty depends on distance. Intervention begins with attention.

The structures we build are often mirrors of the convictions we quietly carry. The death penalty reflects a particular moral atmosphere…one that has learned to accept elimination as resolution.

But another atmosphere is possible.

It begins whenever people decide that every human life is worth wrestling for.

I am asking you to join us.

You can sign up at the bottom of our homepage: https://www.executionintervention.org/

— JH.+

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About The Rev. Dr. Jeff Hood

The Rev. Dr. Jeff Hood is a Catholic priest (Old Catholic), theologian, and nationally recognized activist based in North Little Rock, Arkansas. A spiritual advisor to death row inmates across the country, Dr. Hood has accompanied more people to their executions than any other advisor in the U.S., including the first-ever nitrogen hypoxia execution in 2024. His work sits at the intersection of justice, radical compassion, and public theology. Dr. Hood holds advanced degrees from Auburn, Emory, Southern Baptist Theological Seminary, University of Alabama, Creighton, and Brite Divinity School, among others. He also earned a PhD in metaphysical theology and founded The New Theology School, where he serves as Dean and Professor of Prophetic Theology. Author of over 100 books—including the award-winning The Courage to Be Queer—Dr. Hood’s writings and activism have been featured in The New York Times, Rolling Stone, NPR, CNN, and more. A frequent collaborator with men on death row, he sees theology as a shared, liberative act. Dr. Hood has served on the leadership teams of organizations like the Texas Coalition to Abolish the Death Penalty and the Fellowship of Reconciliation. His activism has earned multiple awards, including recognition from PFLAG and the Next Generation Action Network. On July 7, 2016, Dr. Hood led the Dallas protest against police brutality that ended in tragedy. His actions that night saved lives, and his story is now archived in the Dallas Public Library. A father of five, husband to Emily, and friend to the incarcerated, Dr. Hood rejects institutionalism in favor of a theology rooted in people, presence, and prophetic witness. You can read more about the author here.

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