 |
|
| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
This article will treat the subject under the following three heads:
Suicide is the act of one who causes his own death, either by positively destroying his ownlife, as by inflicting on himself a mortal wound or injury, or by omitting to do what isnecessary to escape death, as by refusing to leave a burning house. From amoral standpoint we must treat therefore not only the prohibition of positive suicide, but also theobligation incumbent onman to preserve hislife.
Suicide isdirect when a man has the intention of causing his own death, whether as an end to be attained, or as a means to another end, as when a man kills himself to escape condemnation, disgrace, ruin etc. It isindirect, and not usually called by this name when a man does not desire it, either as an end or as a means, but when he nevertheless commits an act which in effect involves death, as when he devotes himself to the care of the plague-stricken knowing that he will succumb under the task.
The teaching of theCatholicChurch concerning the morality of suicide may be summarized as follows:
Positive and direct suicide perpetrated withoutGod's consent always constitutes a graveinjustice towards Him. To destroy a thing is to dispose of it as an absolute master and to act as one having full and independent dominion over it; butman does not possess this full and independent dominion over his life, since to be an owner one must be superior to hisproperty.God has reserved to himself direct dominion over life; He is the owner of its substance and He has givenman only the serviceable dominion, the right of use, with the charge of protecting and preserving the substance, that is, life itself. Consequently suicide is an attempt against the dominion and right of ownership of the Creator. To thisinjustice is added a serious offence against thecharity whichman owes to himself, since by his act he deprives himself of the greatest good in his possession and the possibility of attaining his final end. Moreover, thesin may be aggravated by circumstances, such as failure in conjugal, paternal, or filialpiety, failure injustice or charity, if by taking his life one eludes existingobligations ofjustice or acts of charity, which he could and should perform. That suicide is unlawful is the teaching ofHoly Scripture and of theChurch, which condemns the act as a most atrocious crime and, inhatred of thesin and to arouse the horror of its children, denies the suicideChristian burial. Moreover, suicide is directly opposed to the most powerful and invincible tendency of every creature and especially ofman, the preservation of life. Finally, for a sane man deliberately to take his own life, he must, as a general rule, first have annihilated in himself all that he possessed of spiritual life, since suicide is in absolute contradiction to everything that theChristian religion teaches us as to the end and object of life and, except in cases ofinsanity, is usually the natural termination of a life of disorder, weakness, and cowardice.
The reason we have advanced to prove the malice of a suicide, namely,God's right and dominion, likewise justifies the modification of the general principle:God being the master of our life He may with His own consent remove from suicide whatever constitutes its disorder. Thus do some authorities justify the conduct of certainsaints, who, impelled by the desire ofmartyrdom and especially to protect theirchastity did not wait for their executioners toput them to death, but sought it in one manner or other themselves; nevertheless, the Divine will should be certain and clearly manifested in each particular case.
The question is asked: Can one who is condemned todeath kill himself if ordered to do so by the judge? Some authors answer this question in the affirmative, basing their argument on the right whichsociety possesses to punish certain malefactors with death and to commission any executioner, hence also the malefactor himself, to carry out the sentence. We share the most widely accepted opinion, that this practice, prevalent in certain countries of the East, is not lawful. Vindictivejustice — and for that matter alljustice — requires a distinction between the subject of a right and that of aduty, hence in the present case between the one who punishes and the one who is punished. Finally, the same principle which forbids anyone to personally compass his own death also forbids him to advise, direct, or command, with the direct intention of suicide, that another should slay him.
Positive but indirect suicide committed without Divine consent is also unlawful unless, everything considered, there is sufficient reason for doing what will cause death to follow. Thus, it is not asin, but an act of exalted virtue, to go into savage lands to preach the Gospel, or to the bedside of the plague stricken, to minister to them, although they who do so have before them the prospect of inevitable and speedy death; nor is it asin for workmen in the discharge ofduties to climb on roofs and buildings, thus exposing themselves to danger of death, etc. All this is lawful precisely because the act itself is good and upright, for in theory thepersons in question have not in view either as end or means theevil result, that is, death, that will follow, and, moreover, if there be anevil result it is largely compensated for by the good and useful result which they seek. On the other hand there issin in exposing oneself to danger of death to displaycourage, to win a wager, etc., because in all these cases the end does not in any way compensate for the danger of death that is run. To judge whether or not there is sufficient reason for an act which will apparently be followed by death, all the circumstances must be weighed, namely, the importance of the good result, the greater or lesscertainty of its being attained, the greater or less danger of death, etc., all questions which may in a specific case be very difficult to solve.
Negative and direct suicide without the consent ofGod constitutes the samesin as positive suicide. In factman has over his life only the right of use with correspondingobligations to preserve the object ofGod's dominion, the substance of his life. Hence, it follows obviously that he fails in thisobligation of usufructuary who neglects thenecessary means for the preservation of life, and this with the intention of destroying the latter, and consequently violates therights ofGod.
Negative and indirect suicide without the consent ofGod is also an attempt against therights of the Creator and aninjustice towards Him whenever without sufficient cause a man neglects all the means of preservation of which he should make use. If a man as usufructuary isobliged injustice to preserve his life, it follows that he is equally bound to make use of all the ordinary means which are indicated in the usual course of things, namely:
In fact to neglect the ordinary means for preserving life is equivalent to killing one's self, but the same is nottrue with regard to extraordinary means. Thustheologians teach that one is not bound in order to preserve life to employ remedies which, considering one's condition, are regarded as extraordinary and involving extraordinary expenditure; one is notobliged to undergo a very painful surgical operation, nor a considerable amputation, nor to go into exile in order to seek a more beneficial climate, etc. To use a comparison, the lessee of a house is bound to take care of it as becomes a good father of afamily, to make use of the ordinary means for the preservation of theproperty, for instance, to extinguish a fire which he may easily extinguish, etc., but he is not bound to employ means considered extraordinary, such as to procure the latest novelties invented byscience to prevent or extinguish fire.
The principles which have been outlined in the four propositions or divisions above given should serve for the solution of particular cases; however, the application may not always be equally easy, and thus aperson may by an objectively unlawful act take his life and nevertheless consider it permissible and even an act of exaltedvirtue.
It may be asked whether by performing or omitting a certain act aperson may injure his health and shorten his life. To apply the foregoing principles: it is first of all clear (1st and 3rd propositions, A and C) that one may not have in view this hastening of death, but, this hypothesis aside, it may be said on the one hand that to expose oneself without sufficient reason to a considerable shortening of life constitutes a serious injury to therights of the Creator; but on the other hand if the danger of death be not imminent, although it is to be feared that life may be shortened even by several years, it is not a grave but only a venialsin. This is the case with the drunkard who by his intemperance causes his premature death.
Again it must be borne in mind that with the addition of a reasonable motive the thing may be entirely lawful and even an act of virtue; thus the workman does notsin by devoting himself to rough labor, and thesaints performed a very meritorious and highly virtuous act when in order to overcome their passions they lacerated and tortured their flesh by penance andfasting and were thus the cause of their earlier death.
The plague of suicide belongs especially to the period of decadence of the civilized peoples of antiquity, Greeks, Romans, and Egyptians. TheChristian Middle Ages were unacquainted with this morbid tendency, but it has reappeared at a more recent period, has developed constantly since theRenaissance, and at present has reached such an intensity among all civilized nations that it may be considered one of the special evils of our time.
This suicide rate obviously includes suicides attributable tomental illness, but we cannot accept the opinion of a large number of physicians,moralists, and jurists who, led intoerror by afalse philosophy, lay it down as a general rule that suicide is always due to insanity, so great is the horror which this act inspires in everyman of sane mind. TheChurch rejects this theory and, while admitting exceptions, considers that those unfortunates who, impelled bydespair oranger, attempt their life often act through malice or culpable cowardice. In fact, despair andanger are not as a general thing movements of thesoul which it is impossible to resist, especially if one does not neglect the helps offered by religion, confidence inGod,belief in theimmortality of thesoul and in a future life of rewards and punishments.
Widely different reasons have been advanced to explain the high frequency of suicide, but it is more correct to say that it does not depend on any one particular cause, but rather on an assemblage of factors, such as the social andeconomic situation, the misery of a great number, a more feverish pursuit of what is consideredhappiness, often ending in cruel deceptions, the ever more refined search for pleasure, a more precocious and intense stimulation of sexual life,intellectual overwork, the influence of the media and the sensational news with which it daily provides its readers, the influences of heredity, the ravages ofalcoholism, etc. But it is undeniable that the religious factor is by far the most important, the increase in suicides keeping step with the de-Christianization of a country.
France presents a painful example parallel to the systematic de-Christianization; the number of suicides for each 100,000 of population increased from 8.32 in 1852 to 29 in 1900. The reason is obvious. Religion alone, and especially theCatholic religion, instructs us with regard to thetrue destiny of life and the importance of death; it alone furnishes a solution of the enigma of suffering, inasmuch as it showsman living in a land of exile and suffering as a means of acquiring the glory andhappiness of a future life. By its doctrines of the efficacy of repentance and the practice ofconfession it relieves the moral suffering ofman; it forbids and prevents to a large extent the disorders of life; in a word it is of a nature to prevent the causes which are calculated to impel a man to the extreme act.
General works of moral theology as also of moral philosophy, especially in reference to the principles as well as the frequency and causes of suicide: WALTER inStaatslexikon (2nd ed., Freiburg, 1903), s.v.Selbstmord; MASARYK,Der Selbstmord als sociale Massenerscheinung der modernen Civilisation (Vienna, 1881); MORSELLI,Suicide, International Scientific Series (New York, 1882); BAILEY,Modern Social Conditions (New York, 1906); SCHNAPPER-ARNDT,Socialstatistik (Leipzig, 1906); KROSE,Des Selbstmord im 19en Jahrhundert (Freiburg, 1906); NIEUWBARN,Beknopt kerkelyk Handwoordenboek (Tilburg, 1910); JACQUART,Essais de statistique morale: I,Le Suicide (Brussels, 1908).
APA citation.Vander Heeren, A.(1912).Suicide. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/14326b.htm
MLA citation.Vander Heeren, Achille."Suicide."The Catholic Encyclopedia.Vol. 14.New York: Robert Appleton Company,1912.<http://www.newadvent.org/cathen/14326b.htm>.
Transcription.This article was transcribed for New Advent by Tomas Hancil.
Ecclesiastical approbation.Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.
Contact information. The editor of New Advent is Kevin Knight. My email address is webmasterat newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.