Course Menu

Live Chat

chat live with aihcpHave questions? Join us on "live chat" online now! One of our advisors will be happy to assist you and respond to your questions.

GC 640 Christian Approaches to Survivors of Suicide Additional Readings

GC 640 – Christian Moral Theological Perspectives on Suicide and Today

Christian perspectives on suicide have always objectively held a moral condemnation of the act as a grievous offense against God.  This can be traced scripturally to the idea of the Sin of Judas who in despair after betraying Christ took his own life.  In fact in many circles it has sometimes been referred to as the “Sin of Despair” in which one loses all hope that God is there or can forgive them.   This despair is the primary element of suicide.   The victim of suicide loses hope in God’s mercy and his forgiveness and falls victim to his or her own inclinations to escape suffering.  Unlike taking hope in the story of the Prodigal Son, the victim of suicide chooses despair and hopelessness and without thought of others, takes his or her own life.   This double action of despair and self murder create the sinful nature of suicide.  While the objective nature of this action is always sinful, recent psychological studies have shown that not all suicides are directly willed but are due to pathological or mental instabilities.   This greatly if not completely reduces the culpability of the action to certain individuals.  While the objective element of the action retains its sinful stigma, the subjective element of the agent who commits the action via mental incompetency is freed of guilt.   With this is mind, Christianity and especially the Catholic Church has permitted the sacred traditions of Christian burial to suicide victims.  This is just and therapeutic.  First, it is just because no one knows the final thoughts and whispers of a person before God.  Second, it recognizes the subjective element of the agent whose culpability of the action may not be grave.   With these concepts in mind, I would like to present a small sample of terminology regarding suicide.  This is more of a theological presentation but does set the framework for the pastoral element of the course which is found in the textbook.

Important terms

Positive (Active) and Direct Suicide– This form of suicide is always objectively and subjectively sinful.  It does not encompass any form of pathological malady, but is driven by selfishness, despair, and contempt of God who is the author of all life.  Euthanasia would fall under this category. In conclusion, the agent actively and intentionally seeks death.

Positive (Active) and Indirect Suicide – This form of suicide carries a subjective element that determines culpability.  One who suffers martyrdom knowingly allows himself to be killed but it is the death that is not willed.  This has been discussed in previous courses where martyrdom is seen as a virtue and a sign of Christian excellence and heroism in sacrificing all for Christ.   This can also be applied to Christians who heroically enter hostile lands because they are spreading the word of God, or brave Christians who administer to victims of plague and later suffer death.   This application however can be sinful if dangerous actions are partook due to pride, wagers, or foolish games.  Obviously the culpability is still lower than the active and direct. In conclusion, the agent while placing himself in harm’s way does not intend death implicitly.

Negative (Passive) and Direct Suicide-  If not done with the consent of the Lord, passively allowing oneself to deteriorate with full intent can still retain the same level of culpability as active suicide. In this case the agent is not active, but is acted upon, and still wills harm to self.

Negative (Passive) and Indirect Suicide-  In this case, suicide is not actively sought out nor necessarily willed with full intent but it does demand that someone seek all available ordinary means of survival-such as food, drink, or reasonable medication or procedures to sustain life.  Obviously this case differs than Passive/Direct in that there is no malice intent to end one’s life, but there is a Christian obligation to sustain life and accept suffering—especially when sick—until all ordinary means exhaust themselves.  Hence a Christian accepts his or her suffering and prolongs the gift of life until the “final round” while those who have betrayed the faith, seek escape well before the fight is over.   Extraordinary means hope to preserve life beyond ordinary or natural means.  Some of examples of extraordinary methods can include medications that prolong life briefly but do not heal or cure—preventing death with Christian acceptance and dignity.   Another example would be new technologies that are not proven but only experimental.  In all these cases, it is the choice of the person or the family in charge if such means are to be employed—granted the person has made their peace with the Lord.  In any case, extraordinary means are not required and do not fall under the category of Passive/Indirect suicide.

I hope this minor segment has given you a small understanding in the basic moral theology surrounding suicide.  It was my hope that this segment as well as the other article on Euthanasia would build a stronger foundation in  Christian morality before we entered into the more pastoral realm of counseling to suicide victims and family members who lost loved ones via suicide.