The story of St. Therese of Lisieux, affectionately known as “the little flower,” is wellknown among Catholics. However, few may be aware of her agonising struggle with tuberculosis, which brought her immense pain and suffering. At one point, she confessed that if she hadn’t had faith, she would have taken her own life without hesitation. This candid admission from a great saint raises important questions about the challenges we face in our own Christian journey, particularly when confronted with hardship, pain, and psychological imbalances.
The reality of suicidal thoughts and actions is a tragic one, and many of us know someone who has struggled with these issues. The Church’s teaching on the burial of those who have taken their own lives has evolved over time. Previously, the 1917 Code of Canon Law (Canon 1240, §1 no.3) stated that individuals who deliberately took their own lives would be denied ecclesiastical burial unless they showed signs of repentance before death. However, the current Code of Canon Law (1983) takes a different approach.
According to Canon 1184, the decision to grant or deny ecclesiastical funeral rites is nuanced, taking into account factors such as signs of repentance before death and potential public scandal to the faithful. If doubts arise, the local ordinary is consulted, and their judgment is followed. This approach reflects the Church’s understanding that individuals who take their own lives may be struggling with grave psychological disturbances, anguish or fear, which can diminish their responsibility.
The Church teaches that suicide contradicts the natural inclination of the human being to preserve and perpetuate life, and it is gravely contrary to the just love of self and love of neighbor (CCC 2281). However, the Church also acknowledges that grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide (CCC 2283). The Church prays for persons who have taken their own lives, trusting in God’s infinite mercy and understanding.
Upon closer examination of the Church’s teachings, it becomes clear that her approach to granting funeral rites to those who have taken their own lives is distinct and multifaceted. The Church balances her pastoral care for the deceased and their loved ones with her duty to uphold moral teachings, considering factors such as signs of repentance and potential public scandal. This approach reflects the Church’s understanding of the complexities surrounding mental health and personal responsibility, demonstrating a compassionate and informed response to a deeply challenging issue.
Teaching of the Church on Suicide
Everyone is responsible for his or her life before God who has given it to him or her. God alone remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for His honour and the salvation of our souls. More so, we are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of (CCC. 2280). Suicide therefore, contradicts the natural inclination of the human being to preserve and perpetuate his life.
It is gravely contrary to the just love of self. It likewise offends love of neighbour because it unjustly breaks the ties of solidarity with family, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God. (CCC. 2281) The avoidance of scandal and right moral teaching as portended in the introductory section of this article is clearly the reflection of number 2282 of the Catechism of the Church. And it states: “If suicide is committed with the intention of setting an example, especially to the young, it also takes on the gravity of scandal.
Voluntary cooperation in suicide is contrary to the moral law”. All life belongs to God. Even a person’s own life does not belong to him or her, since God is the author of life. Although man has free will to do as he wishes, he is still subject to universal spiritual laws. One of those laws taught by the Catholic Church is that it is wrong to take a life under any circumstance, even one’s own life. However, it is also right to contemplate what the consequence of that wrong action might be. For the writer of this article, this consequence depends on if it is a grave sin (mortal) or not. For a sin to be mortal it must have three characteristics.
1. It is a gravely wrong action
2. The person knew it was gravely wrong
3. The person did so out of free will
Factoring the above points, one can therefore, articulate that hell is the consequence of unrepentant grave (or mortal) sin. It should be clear to us that it is not “grave”, unless all of the three factors are present. Modern justice systems have degrees of guilt for the taking of a life (1st and 2nd degree manslaughter, gross negligence, insanity etc…) based on the intention, mind and circumstances of the person who committed the action, even though in all cases the life has been lost. The teaching of the Church is not much of a difference. If someone commits suicide; it is likely that he or she is experiencing a state of insanity of some sort, even if it is temporary insanity, and it is quite possible that one of the three criteria of a mortal sin is missing and therefore, not a mortal sin.
Burial Right of Suicides in the Church
The inflection that posits that “The Catholic Church teaches that suicide is equivalent to hell” is a popular anti-Catholic mantra found in Quebec, where the suicide rate is among the highest in the world. In all fairness, they have good reason to think that the Church teaches this, due to bad formation of priests in the 50’s. However, the Catechism of the Church has this to say: “Grave psychological disturbances, anguish, or grave fear of hardship, suffering or torture can diminish the responsibility of the one committing suicide. We should therefore, 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. (CCC. 2283)
Conclusion
In conclusion, the Church’s stance on granting Christian burial to victims of suicide is not a judgement on their eternal salvation, but rather a testament to God’s infinite mercy and love. The Church does not teach that it has any power over who goes to hell, or even to guess who is in hell. Instead, the Church’s role is to declare the characteristics that constitute grave or mortal sin, as entrusted to her by Christ (Mat 16:18), and to offer the Sacraments of Reconciliation for those who repent. This underscores the Church’s humility and trust in God’s sovereign judgment. As we pray for those who have taken their own lives, we acknowledge the complexities of human suffering and the mysterious ways of God’s providence. May we surround those struggling with mental health issues with compassion, empathy, and love, reflecting the tender heart of our heavenly Father. The salvation of those who take their own lives is in the mind of God, and their right to Christian burial is guaranteed subject to canon 18 of the 1983 Code of Canon Law (the operating presumption behind such norms is that the legislator is gracious and merciful and slow to anger). Ultimately, it is not for us to determine who is worthy of Christian burial or eternal salvation, but rather to trust in the boundless love and mercy of God, who alone knows the depths of every human heart.
References:
• Catechism of the Catholic Church (CCC) (1992/1997): Specifically, sections 2280-2283.
• Code of Canon Law (1983): Canon 1184, which discusses the norms for ecclesiastical funerals and those who are to be denied them. And Canon 18 (General Norms).
• 1917 Code of Canon Law: Canon 1240.
• Instruction of the Conference of Bishops of Poland (1978).
• Rev. Fr. Augustine Olusegun Fasiku is the Director of Pastoral Affairs, Catholic Secretariat of Nigeria.
