" (71) In Resistance, Rebellion, and Death, Camus makes clear that man wants to live; in supporting death, not only do Christians run against their core Christianity, they also undermine the power of Christian life. Camus beleves that there will be no lasting piece in either the heart of man nor their greater society until death is formally outlawed; because the survival of life and the dearth of death are at the heart of Christianity, he finds that Christians are most demanded to support the life of those in the world. By supporting the death penalty at all, history provides ample evidence for Christian leaders who refused their Christianity by refusing life to other men. Nevertheless; he had one parallel in common with the Christian church: an understanding of temptation. During the Vichy Purge, Camus wondered for the first time if the death penalty were, perhaps, a viable punishment for particular atrocities. When he attended the trial of one most violent man, Camus reaffirmed his hatred for the death penalty, thinking it perhaps almost too good a punishment for someone so inherently evil. Within every guilty man, he posed, there is enough innocence to make his condemnation to death simply revolting. Living in the already fallen...

Perhaps we cannot prevent this world from being a world in which children are tortured. But we can reduce the number of tortured children." (73)
Despite his political predilections that spawned disagreement with many specific groups, from the Rosenbergs to Arabs later on, he worked endlessly to save them from the death penalty that he thought, while perhaps a tempting punishment, was an ultimate punishment for the men making and carrying out the orders.

Camus worked tirelessly to end what he called Absurd Death, nominally any death that meaningless was committed in the name of politics. Throughout The Unbeliever and the Christians, Camus reformulates his interpretation of meaningful life and death, limned by the conversation of the history and relevance of Christianity. When he received the Nobel Prize in 1957, he publicly thanked the committee and world for his recognition as a novelist, but stressed the importance of life and its recognition as a political cause. Throughout his writings, both fictional and non, and personal life, Camus was at home in the major trials of history, but at peace in the human celebration of life. Despite the terrors committed throughout history, he resigned from the temptation to respond to evil with evil, and urged Christians to take up their cross and respond to death with the life he secularly preached and they religiously acclaimed.