Victor R. Claveau, MJ
The practice of suicide seems to have gone through many phases in human history. First comes the purely natural instinct of self-preservation, the love of life no matter what troubles a person may experience. Then comes the idea, arising from a noble instinct, of sacrificing one’s own life for the sake of others. For example, the saving of one’s family or country, of which there have been many instances. Then as civilization grew, we find that a keen, proud sense of honor developed which led to abuse.
Christianity rectified this warped idea by emphasizing the principle, that a person’s life was not their own, but was something given in trust by God. Therefore, it was not to be ended at will. Christianity still approved of self-sacrifice in the interest of justice and right, where such sacrifice was calculated to bring benefit to a noble or just cause. But self-sacrifice is not suicide; it was the willing acceptance of death from the hand of another in the act of championing the right.
Suicide is essentially immoral. We can admire all instances in which a person exposes himself to certain death in order to save the life or honor of another person or to promote the well-being of family, country, or religion. But this does not mean suicide. Suicide is the deliberate taking of one’s one life or assuming to oneself the power over life and death which belongs to God alone. No matter what the reason, this is never allowed. Suicide is the total contravention of the moral law and is contrary to love for t[1]he living God.
The Catechism of the Catholic Church §2282 states that “Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide”. Further, in §2283 it states “We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives”.