Horia Plugaru

(I). My Intentions

1. To offer an argument against one well-known criticism of atheism. This criticism consists in saying that if one does not believe in God's existence, then he has no reason to live--his life being absurd, meaningless--and so the most reasonable thing for him to do is to commit suicide; but if God exists, then our present life should and deserves to be lived.

Showing that the Christian should also commit suicide, it follows that I can accuse him of inconsistency if he uses this criticism against the atheist and if he doesn't kill himself.

2. Showing that there is nothing incoherent--on the contrary--between accepting the Christian dogma and committing suicide, I help the Christians to reach sooner their intensely desired goal: to be close God (and to the loved ones in heaven).

(II) Preliminary Observations

a.
"Should" means here "strong desirability" not necessarily "moral duty".
b.
Among others, to be a Christian means: to love God maximally and to believe in the existence of an immortal soul and of heaven--a place of infinite joy where those who died (and respected God's commands) will exist for eternity.
c.
In this paper, by "C" I will mean "A person who accepts and believes the Christian dogma".

(III) The Argument

ASC:

P1:If Christians love maximally God (Mark, 12:28-30), then their most intense desire is to be as close to God as possible.

P2:In the present existence, Christians are not as close to God as possible.

P3:But if they die and go to heaven, then they will be as close to God as possible.

P4:Every person wants to satisfy his/hers most intense desire as soon as possible.

C1:Therefore, Christians should desire to die as soon as possible.

P5:Christians will die as soon as possible if they commit suicide.

P6:There is nothing inconsistent between being a Christian and committing suicide.

C2:Thus, Christians should commit suicide.

(IV) Objections (mostly vis-a-vis P6) and responses

O1: Life is a gift from God and humans are God's property. So we cannot destroy it. Only God can do this. That is why C will commit a serious sin and won't go to heaven, near God.

Response:

1.
Just because he created us doesn't mean that we are his property. My parents created me but I am not their property. (Edwards)
2.
It is not true that C destroys God's "gift". According to Christians, the soul is the principle of life and it is indestructible. At most, C destroys a certain type of existence--the earthly one. But since C also believes that the earthly existence is not at all important in comparison with the heavenly one and that it should be treated in many respects with indifference, it follows that the destruction of the present life is not such a serious loss for C and it shouldn't be so for God either.
3.
Let us suppose that the above responses fail. It must be remembered however that C is killing himself out of a sincere desire to be close to God , out of strong love for God. Even if, by taking his life, C disregards the importance of the present life (or of other commands/values) it is hard to believe that an omnibenevolent and all-loving being would fail to be impressed by C's action especially given C's motivation and will punish C by not allowing him/her in heaven.

O2: Contrary to (2) given to O1, the present life is very important because God is testing us in order to see whether we deserve to go to heaven. If C commits suicide, he "cancels" this test. But since this test is very important from God's point of view, to cancel/disregard it is indeed a serious sin and God will justly punish C for this.

Response:

1.
It is hard to believe that the present life consists in such a test. For example, let us say that God is testing people to separate those (like Job) who continue to worship him, despite all the suffering they endure in this life, from those who don't. However, this idea (theodicy) is implausible. In the first place, such a test is unfair: it favors those people who have been given more religious training in childhood over those who have been given less. It also favors those who suffer less. Moreover, what will happen to those who had no religious training at all? Do they automatically fail the test? It must also be pointed out that there exist persons who have had extensive religious training and who suffer very little in their life. But since God is completely just, he cannot perform such a test on humans. In the second place, millions die too young, are too mentally sick or have never heard of Christianity. It would be absurd to test them as O2 suggests. (Drange)
2.
Let us admit that this life is indeed an important test. God wants to see whether people will believe in him and/or whether they will behave morally. Even so, I do not see why this should conflict with C's suicide. If C kills himself in order to be close to God, doesn't it follow that he is as convinced as possible that God exists? In this case, why can't we say that he passed the "faith test"? Moreover, C can commit suicide by doing acts of great altruism and love for the others--and in this way passing also the "morality test". He can give all his property to the poor, he can donate his organs, he can accept to become part of medical experiments, he can take part in very dangerous and risky actions (dangerous military or fire-fighting missions etc) etc. In this way, given the enormous risks involved in most of this actions, C can be sure that he will die in a relatively short time and that he would also do acts of great generosity for others.
3.
The third response to O1 stands unrefuted.

O3: If C kills himself, those around him (family, friends, society) would be hurt. Since C has certain duties toward them, it would be immoral for C to commit suicide and so to ignore their suffering. And if C's suicide would be immoral, God will punish him.

Response:

1.
As I have already said, assuming that C has indeed this kind of duties toward society, he can satisfy them in many ways (accepting, for instance, to be part of dangerous but important medical experiments). As for C's friends and family, if they are believers, they will not be very affected by C's death since they know that nothing bad happened to C--on the contrary, he went to heaven. After all, many parents agree that their children emigrate in foreign countries if there would be higher chances for their children to be happier there even though they know that they might never see their kids again. Besides, they could also commit suicide, and so be near C in heaven. And if they are unbelievers, C might think that by taking his life, he could determine them to adder to Christianity: his friends would deeply miss him and so it would be possible (maybe even probable) for them to accept Christianity hoping that they will meet C again in heaven when they will die (perhaps by also committing suicide).
2.
See also (3) given to O1.

O4. It is unnatural to commit suicide. Every one should love and be charitable to himself. To take your own life is like cutting your hand or like ripping your eyes.(Aquinas)

Response:

1.
The suppression of an instinctive urge is not necessarily wrong. A surgeon who gets extremely hungry in the course of an operation can surely not be blamed for suppressing a passionate desire for a roast beef sandwich.(Edwards) Furthermore, many Christians think that it is laudable to deny some powerful natural instincts: the sexual one, for example. They sometimes honor those who repeatedly frustrate themselves in this way by considering them "saints". Why wouldn't they do this for someone who represses his natural tendency to live this life in order to be with God?
2.
It can hardly be said that C is not charitable to himself. Not only he will not destroy his life--only the present life--but in fact he abandons this life for a much better one.
3.
See also (3) given to O1.

O5: The Bible condemns suicide. Se also the "thou shall not kill" commandment.

Response:

1.
It is not at all clear that the Bible indeed condemns suicide. In the Bible there are mentioned 7 suicides (Judges 9:54; 16:26-31; I Samuel 31:3-6 etc.) and not even one is condemned. Moreover, Samson--who killed himself--is regarded as a saint (Jews 11:32). As for the "Thou shall not kill" commandment, it is a well-known fact that it is very unclear. Some interpret it--considering the massacres ordered by God in the Old Testament--as "thou shall not kill another Jew" or "thou shall not kill but only in the name of God". If these interpretations are correct, a non-Jew can commit suicide. If he does it thinking of God, we might say that he does it in the name and for the glory of God. Moreover, it is not at all clear at what cases this command is referring. Is it referring to self-defense? To euthanasia? To the death penalty? Given these obscurities of the command, how can we be so sure that it refers to suicide? After all, a suicide is not like most killers: he is not taking the life of someone who wants to live.
2.
See (3) given at O1.

O6: Those who commit suicide are 'abasing' and degrading their humanity by treating themselves as no more than things. (Kant)

Response:

1.
I treat people as things and I humiliate them if I dominate them so that they will, under the force of my superior will, automatically do what I want. (Edwards) In this case, indeed, it can be said that I have no consideration for their dignity and pride. But if C commits suicide so that he can be close to the most perfect being and to be extremely happy, it can hardly be said that C has no consideration for his dignity and pride. See also (2) given at O4.
2.
Let us suppose that (1) fails. Many important Christian thinkers (Augustin, Calvin, Barth etc. see also Romans 3) consider that man is inherently depraved morally and nothing but a worthless sinner (Martin). Those who agree with this view, can commit suicide even if they accept O6 since they believe that their dignity and pride are not very important (perhaps even nonexistent).
3.
See also (3) given to O1.

O7: Those who commit suicide can no longer perform any moral acts. But it is our duty to perform moral acts. (Kant)

Response:

1.
As I said, wishing to die, C can perform acts of great altruism and morality, helping and saving many lives. Moreover, in their vast majority, these extremely altruistic actions cannot be performed without the (very probable) death of C.
2.
O7 involves a confusion between 1. I ought to do my duty as long as I live and 2. It is my duty to go on living as long as possible. (Edwards).
3.
See (3) given to O1.

O8: If every one would commit suicide, the whole human race would soon die out.

Response:

1.
If we would agree with O8, we should conclude that being a catholic priest is also immoral since that, too, would result in the end of the human race if everyone were to do it. (inspired after Schoenig).
2.
It is extremely unlikely any time soon that everyone would commit suicide. ASC is referring only to Christians. But in the world, there are billions of non-Christians who might very well perpetuate the race. (inspired after Schoenig).
3.
How do we know that the demise of the human race by suicide is not part of God's plan? After all, Christians are fond of remarking that God works in mysterious ways. (inspired after Schoenig).
4.
See (1) given to O1.

O9: Those who kill themselves, cannot repent for it so they won't be saved.

Response:

1.
O9 assumes that suicide is a sin. But it is not clear that it is.
2.
See (3) given to O1.

O10: ASC's P4 fails. We often not satisfy our deepest desire immediately in order to enhance our happiness and satisfaction when we satisfy it at a later point in time.

Response:

1.
According to Christians, heaven is a state of supreme happiness. Therefore, it would be absurd for C to retain from committing suicide just to enhance his satisfaction when he will be in heaven.

BIBLIOGRAPHY:


Aquinas, Summa T.-IIaIIae. 64.5.

Drange, Theodore. Evil & Nonbelief.

Edwards, Paul. Suicide, ethics of in Routledge Encl. Of Philosophy CD-ROM.

Kant, Lectures on Ethics.

Martin, Michael. Copan's Critique of Atheistic Objective Morality.


Schoenig, Richard. The Idiot's Guide to Salvation, in The Humanist, Jan/Feb 2000.

What do you think?

Horia Plugaru.

[ October 18, 2002: Message edited by: Horia Plugaru ]</p>

Oxidizing Material

Well, your overview entails a violent premise, but I'm going to disagree with you on different grounds.

I see you've already addressed the points I bring up. I'm going to go for moral objectivity on this. I believe suicide is wrong and shouldn't be pressured upon anyone.

[ October 17, 2002: Message edited by: Oxidizing Material ]</p>

Horia Plugaru

Why do you believe that suicide is wrong? What are your reasons?

Horia.

Oxidizing Material

Personal reasons. My cousin, mainly.

ManM

How will dying now instead of later hasten the general resurrection?

Seeker196

It will remove you from the temptations of the world.

Remember that Satan is the prince of this world, and tempted even Christ, so the faster you're out the better.

ManM

Seeker196,
You are making a different argument altogether. Horia Plugaru claims that I should commit suicide so that I get to heaven faster than I would if I were to live out my life.

But in response to your argument, Christ conquered Satan and opened the doors to freedom. I do not have to fear the prince of this world, nor do I have bow down before him. The existence of temptation does not require me to run away like a coward.

scarmig

You should trying taking the same approach to "Why Christians should support abortion and kill their children."

Premise: As a child ages, it's possibility of achieving salvation decreases. By exploiting the "dead kids go straight to heaven" loophole, Christians could ensure that their children will never stray from God's path. Spare the sword, lose the soul.

sakrilege

Jesus chose to aggravate the authorities into crucifying him. Jesus was explicit in stating that his life was not being taken but that he was voluntarily choosing death: "No man taketh it from me, but I lay it down of myself."
(John 10:18)

Bree

Sorry for that break in your regularly-scheduled programming!