Whether Voluntary Death Should Be Sought in Order to Avoid Sin.

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Whether Voluntary Death Should Be Sought in Order to Avoid Sin.
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Chapter 27.—Whether Voluntary Death Should Be Sought in Order to Avoid Sin.

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 future sin, when all past sin is blotted out. And if this escape be lawfully secured by suicide, why not then specially? Why does any baptized person hold his hand from taking his own life? Why does any person who is freed from the hazards of this life again expose himself to them, when he has power so easily to rid himself of them all, and when it is written, “He who loveth danger shall fall into it?”⁸¹

⁸¹ Ecclus. iii. 27.
Why does he love, or at least face, so many serious dangers, by remaining in this life from which he may legitimately depart? But is any one so blinded and twisted in his moral nature, and so far astray from the truth, as to think that, though a man ought to make away with himself for fear of being led into sin by the oppression of one man, his master, he ought yet to live, and so expose himself to the hourly temptations of this world, both to all those evils which the oppression of one master involves, and to numberless other miseries in which this life inevitably implicates us? What reason, then, is there for our consuming time in those exhortations by which we seek to animate the baptized, either to virginal chastity, or vidual continence, or matrimonial fidelity, when we have so much more simple and compendious a method of deliverance from sin, by persuading those who are fresh from baptism to put an end to their lives, and so pass to their Lord pure and well-conditioned? If any one thinks that such persuasion should be attempted, I say not he is foolish, but mad. With what face, then, can he say to any man, “Kill yourself, lest to your small sins you add a heinous sin, while you live under an unchaste master, whose conduct is that of a barbarian?” How can he say this, if he cannot without wickedness say, “Kill yourself, now that you are washed from all your sins, lest you fall again into similar or even aggravated sins, while you live in a world which has such power to allure by its unclean pleasures, to torment by its horrible cruelties, to overcome by its errors and terrors?” It is wicked to say this; it is therefore wicked to kill oneself. For if there could be any just cause of suicide, this were so. And since not even this is so, there is none.
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