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Understanding and Coping with Suicide in the Life of a Believer

The act of suicide, the intentional taking of one's own life, is a complex and tragic issue that has been addressed by Christian thinkers throughout history. While the Bible does not explicitly condemn suicide with a specific commandment, theological traditions have largely viewed it as contrary to God's will and the sanctity of life [7, 9].

One of the earliest and most influential Christian theologians to address suicide was Augustine of Hippo. In his work City of God, Augustine grappled with the question of whether suicide could ever be justified, particularly in cases where individuals sought to avoid sin or dishonor. He considered the argument that some virgins might have killed themselves to escape disgrace, acknowledging that "who that has any human feeling would refuse to forgive them?" [7]. However, Augustine ultimately concluded that suicide is not a lawful act, even to prevent a greater sin. He argued against the idea that one should commit suicide to avoid falling into sin, stating that if this were a sound reason, "then we should be impelled to exhort men at once to destroy themselves, as soon as they have been washed in the laver of regeneration, and have received the forgiveness of all sin" [10]. This highlights his view that suicide is not a means to escape sin, but rather an act that itself constitutes a sin, as it involves taking a life that belongs to God [9]. Augustine's reasoning emphasizes that the soul should be "led by God and His wisdom, rather than by bodily concupiscence," and that suicide is not the proper way to prevent sin [9].

The Christian life is characterized by a commitment to God, expressed through actions such as believing God, fearing God, loving God, and obeying God [2]. Believers are called to follow the example of Christ, who demonstrated self-denial and obedience to the Father [1, 2]. This includes living to righteousness and abstaining from fleshly lusts [1, 2]. The Apostle Paul speaks of being "crucified with Christ," so that "it is no longer I that live, but Christ living in me" (Galatians 2:20) [4]. This spiritual transformation involves a conformity to Christ's death and a participation in the power of his resurrection (Philippians 3:10) [5]. Such passages underscore a theological framework where life is a gift from God, to be lived in submission to His will, rather than being subject to one's own ultimate control.

The concept of self-denial, as exemplified by Christ, is a core aspect of Christian conduct [1]. Christ's example of self-denial is seen in his humility and obedience, even to the point of death (Philippians 2:6-8) [1]. This self-denial is a test of devotion to Christ and is necessary for following Him and engaging in the spiritual warfare of saints (Luke 9:23-24; 2 Timothy 2:4) [1]. It involves denying ungodliness and worldly lusts, controlling appetites, and abstaining from fleshly desires (Titus 2:12; Proverbs 23:2; 1 Peter 2:11) [1]. This framework suggests that believers are to mortify sinful lusts and no longer live to the lusts of men (1 Peter 4:2) [1]. Suicide, from this perspective, would be seen as a failure of self-denial and an act of giving in to despair or worldly pressures rather than trusting in God's provision and sovereignty.

Theological traditions, particularly Reformed theology, emphasize humanity's fallen state and inability to save themselves from sin [14]. Charles Hodge, a prominent Reformed theologian, states that man is "guilty and defiled by sin" and "utterly unable to free himself from the burden and power of sin" [14]. Salvation is dependent on the grace of God and the power of the Holy Spirit [14]. True believers are said to trust in Christ for their salvation, looking to Him as their substitute who bore their sins and sustained the curse of the law [14]. This perspective highlights the importance of looking outside oneself for salvation and deliverance from sin's power [6]. When individuals are persuaded that they cannot help themselves, they seek aid from an external source, just as the sick sought Christ for healing [11]. This theological understanding suggests that in moments of profound despair, the believer is called to look to Christ, not to self-destruction.

The experience of faith is not merely an intellectual assent but involves a deep apprehension of truth, excellence, and glory revealed in God's Word [8]. The Bible records the "legitimate effects of those truths on the minds of believers," providing a standard against which personal feelings and inward experiences can be measured [8]. This implies that while personal suffering and despair are real, the believer's response should be guided by revealed truth rather than solely by internal emotional states.

The Catechism of the Catholic Church speaks of the "People of God" adhering to faith, penetrating it more deeply with right judgment, and applying it more fully in daily life, thanks to the assistance of the Holy Spirit [13]. This growth in understanding the faith suggests a dynamic process where believers are continually guided by the Church's teaching authority and the Spirit of truth [13]. This guidance would naturally extend to difficult moral questions, including those surrounding the sanctity of life.

While the Christian tradition strongly discourages suicide, it also acknowledges the profound suffering that can lead individuals to such a desperate act. The "life of God" in believers, as described by Jamieson, Fausset & Brown, refers to God's life within His people, a life that was present in Adam before the fall and is renewed in regeneration [12]. When individuals are "darkened in their understanding" and "alienated" from this life of God, they may experience profound spiritual and emotional distress [12]. The salvation of souls is the "end of your faith" (1 Peter 1:9), indicating that the ultimate goal of Christian life is the preservation and redemption of the soul [3].

In coping with suicidal ideation, believers are encouraged to seek help and support, recognizing that their struggle is not a sign of weakness but a call to rely more fully on Christ. John Calvin, in his Institutes of the Christian Religion, discusses the certainty of faith and the knowledge of final perseverance, noting that while believers can judge their present state of grace, the knowledge of final perseverance remains in suspense [15]. This suggests that even for believers, there can be periods of doubt and uncertainty, but the ultimate hope is in God's faithfulness.

The Christian perspective on suicide, therefore, is rooted in a profound respect for life as a divine gift, a call to trust in God's sovereignty even in suffering, and a recognition of the redemptive power of Christ. While condemning the act itself, the tradition also calls for compassion and support for those who struggle with suicidal thoughts, emphasizing the need for spiritual and practical help to navigate such profound despair.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Self-Denial — Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8. A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24. Necessary In following Christ. -- Lu 14:27-33. In the warfare of saints. -- 2Ti 2:4. To the triumph of saints. -- 1Co 9:25-27. Ministers especially called to exercise -- 2Co 6:4,5. Should be exercised in Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12. Controlling the appetite. -- Pr 23:2. Abstaining from fleshly lusts. -- 1Pe 2:11. No longer living to lusts of men. -- 1Pe 4:2. Mortifying sinful lusts. -- Mr ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Conduct, Christian — Believing God -- Mr 11:22; Joh 14:11,12. Fearing God -- Ec 12:13; 1Pe 2:17. Loving God -- De 6:5; Mt 22:37. Following God -- Eph 5:1; 1Pe 1:15,16. Obeying God -- Lu 1:6; 1Jo 5:3. Rejoicing in God -- Ps 33:1; Hab 3:18. Believing in Christ -- Joh 6:29; 1Jo 3:23. Loving Christ -- Joh 21:15; 1Pe 1:7,8. Following the example of Christ -- Joh 13:15; 1Pe 2:21-24. Obeying Christ -- Joh 14:21; 15:14. Living To Christ. -- Ro 14:8; 2Co 5:15. To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24. Soberly, righteously, and godly. -- Tit 2:12. Walking Honestly. -- 1”
  3. I Peter “I Peter 1:9 (Webster) — Receiving the end of your faith, [even] the salvation of [your] souls.”
  4. Galatians “I have been crucified with Christ, and it is no longer I that live, but Christ living in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me. -- Galatians 2:20”
  5. Philippians “that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; -- Philippians 3:10”
  6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 31: sinner to look out of himself for salvation; i.e ., for deliverance from the power, as well as the guilt of sin. The law is a schoolmaster to lead us to Christ. Why could not the Apostle say all this of himself? There is nothing here inconsistent with the character or experience of a true believer. It is as true of the Christian that he is not sanctified by moral suasion, by the objective presentation of truth, as it is of the unrenewed sinner, that he is not regenerated by any such outward influences. It is, 223 therefore, perfectly pert”
  7. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 17.--OF SUICIDE COMMITTED THROUGH FEAR OF PUNISHMENT OR DISHONOR.: And consequently, even if some of these virgins killed themselves to avoid such disgrace, who that has any human feeling would refuse to forgive them.? And as for those who would not put an end to their lives, lest they might seem to escape the crime of another by a sin of their own, he who lays this to their charge as a great wickedness is himself not guiltless of the fault of folly. For if it is not, lawful to take the law into our own hands, and slay even a gui”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 9: by God in His Word ( 1 Cor. ii. 10-16 ). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, 16 This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as ”
  9. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP.25. -- THAT WE SHOULD NOT EN-: DEAVOR BY SIN TO OBVIATE SIN. But, we are told, there is ground to fear that, when the body is subjected to the enemy's lust, the insidious pleasure of sense may entice the soul to consent to the sin, and steps must be taken to prevent so disastrous a result. And is not suicide the proper mode of preventing not only the enemy's sin, but the sin of the Christian so allured? Now, in the first place, the soul which is led by God and His wisdom, rather than by bodily concupiscence, will certainly never c”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 27. -- WHETHER VOLUNTARY DEATH SHOULD BE SOUGHT IN ORDER TO AVOID SIN. (part 1): There remains one reason for suicide which I mentioned before, and which is thought a sound one,--namely, to prevent one's falling into sin either through the blandishments of pleasure or the violence of pain. If this reason were a good one, then we should be impelled to exhort men at once to destroy themselves, as soon as they have been washed in the laver of regeneration, and have received the forgiveness of all sin. Then is the time to escape all ”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 52: own powers, he instinctively seeks help out of himself. If ill, if he knows he cannot cure himself, he sends for a physician. If persuaded that the disease is entirely under his own control, and especially if any metaphysician could persuade him that all illness is an idea, which can be banished by a volition, then it would be folly in him to seek aid from abroad. The blind, the deaf, the leprous, and the maimed who were on earth when Christ was present in the flesh, knew that they could not heal themselves, and therefore they went to Him”
  12. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 4:18: More literally, "Being darkened in their understanding," that is, their intelligence, or perceptions (compare Eph 5:8; Act 26:18; Th1 5:4-5). alienated--This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of life and light: and that they had revolted from the primitive revelation (compare Eph 2:12). life of God--that life whereby God lives in His own people: as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the rege”
  13. Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, Article 2 (part 5): "By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life."56 Growth in understanding the faith 94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in t”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: Scriptures teach that man is a fallen being, that he is guilty and defiled by sin, that he is utterly unable to free himself from the burden and power of sin, that he is dependent on the grace of God and the power of the Spirit, if these truths are inwrought into the experience of all true believers. In like manner, if all Christians trust in Christ for their salvation; if they look to Him as their substitute, obeying and suffering in their stead, bearing their sins, sustaining the curse of the law in their place; if they regard Him as t”
  15. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: him; but ye know him, for he dwelleth with you, and shall be in you,” ( John 14:17 ). 40. That they may not attempt to undermine the certainty of faith in one direction only, they attack it in another—viz. that though it be lawful for the believer, from his actual state of righteousness, to form a judgment as to the favor of God, the knowledge of final perseverance still remains in suspense. An admirable security, indeed, is left us, if, for the present moment only, we can judge from moral conjecture that we are in grace, but know ”
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