Why is it not permissible to take one's own life or the lives of others?
God alone is Lord over life and death. Except in the case of legitimate self-defense of oneself or another, no one may kill another human being. An attack on life is a sacrilege committed against God. Human life is sacred; this means that it belongs to God; it is his property. Even our own life is only entrusted to us. God himself has given us the gift of life; only he may take it back from us. The Book of Exodus, translated literally, says "You shall not murder" (Ex 20:13).
What sorts of attacks on human life are forbidden by the Fifth Commandment?
Murder and acting as an accomplice to murder are forbidden. Killing unarmed civilians during a war is forbidden. The abortion of a human being, from the moment of conception on, is forbidden. Suicide, self-mutilation, and self-destructive behavior are forbidden. Euthanasiakilling the handicapped, the sick, and the dyingis also forbidden. Today people often try to get around the Fifth Commandment with seemingly humane arguments. But neither euthanasia nor abortion is a humane solution. That is why the Church is perfectly clear on these questions. Whoever participates in an abortion, forces a woman to undergo an abortion, or merely advises her to do so is automatically excommunicatedjust as with other crimes against human life. If a psychologically ill person commits suicide, responsibility for the act of killing is often diminished and in many cases completely annulled. (YOUCAT questions 378-379)
Dig Deeper: CCC section (2268-2283) and other references here.
Part 3: Life in Christ (1691 - 2557)
Section 2: The Ten Commandments (2052 - 2557)
Chapter 2: You Shall Love Your Neighbor as Yourself (2196 - 2557)
Article 5: The Fifth Commandment (2258 - 2330)
Jesus said to his disciples: "Love one another even as I have loved you."1 ⇡
You shall not kill.54
You have heard that it was said to the men of old, "You shall not kill: and whoever kills shall be liable to judgment." But I say to you that every one who is angry with his brother shall be liable to judgment.55 ⇡
I. RESPECT FOR HUMAN LIFE ⇡
Intentional homicide ⇡
The fifth commandment forbids direct and intentional killing as gravely sinful. The murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance.69 Infanticide,70 fratricide, parricide, and the murder of a spouse are especially grave crimes by reason of the natural bonds which they break. Concern for eugenics or public health cannot justify any murder, even if commanded by public authority.
1.
54.
55.
69.
Cf. Gen 4:10.
70.
Cf. GS 51 § 3.
The fifth commandment forbids doing anything with the intention of indirectly bringing about a person's death. The moral law prohibits exposing someone to mortal danger without grave reason, as well as refusing assistance to a person in danger. The acceptance by human society of murderous famines, without efforts to remedy them, is a scandalous injustice and a grave offense. Those whose usurious and avaricious dealings lead to the hunger and death of their brethren in the human family indirectly commit homicide, which is imputable to them.71 Unintentional killing is not morally imputable. But one is not exonerated from grave offense if, without proportionate reasons, he has acted in a way that brings about someone's death, even without the intention to do so.
71.
Cf. Am 8:4-10.
Abortion ⇡
Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person — among which is the inviolable right of every innocent being to life.72 Before I formed you in the womb I knew you, and before you were born I consecrated you.73
My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth.74
72.
Cf. CDF, Donum vitae I,1.
73.
Jer 1:5; cf. Job 10:8-12; Ps 22:10-11.
74.
Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law: You shall not kill the embryo by abortion and shall not cause the newborn to perish.75
God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes.76
75.
Didache 2,2:SCh 248,148; cf. Ep. Barnabae 19,5:PG 2 777; Ad Diognetum 5,6:PG 2,1173; Tertullian, Apol. 9:PL 1,319-320.
76.
GS 51 § 3.
Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. "A person who procures a completed abortion incurs excommunication latae sententiae,"77 "by the very commission of the offense,"78 and subject to the conditions provided by Canon Law.79 The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is put to death, as well as to the parents and the whole of society.
77.
CIC, can. 1398.
78.
CIC, can. 1314.
79.
Cf. CIC, cann. 1323-1324.
The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation: "The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being's right to life and physical integrity from the moment of conception until death."80
"The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined. ... As a consequence of the respect and protection which must be ensured for the unborn child from the moment of conception, the law must provide appropriate penal sanctions for every deliberate violation of the child's rights."81
80.
CDF, Donum vitae III.
81.
CDF, Donum vitae III.
Since it must be treated from conception as a person, the embryo must be defended in its integrity, cared for, and healed, as far as possible, like any other human being. Prenatal diagnosis is morally licit, "if it respects the life and integrity of the embryo and the human fetus and is directed toward its safe guarding or healing as an individual. ... It is gravely opposed to the moral law when this is done with the thought of possibly inducing an abortion, depending upon the results: a diagnosis must not be the equivalent of a death sentence."82
82.
CDF, Donum vitae I,2.
"One must hold as licit procedures carried out on the human embryo which respect the life and integrity of the embryo and do not involve disproportionate risks for it, but are directed toward its healing the improvement of its condition of health, or its individual survival."83
"It is immoral to produce human embryos intended for exploitation as disposable biological material."84
"Certain attempts to influence chromosomic or genetic inheritance are not therapeutic but are aimed at producing human beings selected according to sex or other predetermined qualities. Such manipulations are contrary to the personal dignity of the human being and his integrity and identity"85 which are unique and unrepeatable.
83.
CDF, Donum vitae I,3.
84.
CDF, Donum vitae I,5.
85.
CDF, Donum vitae I,6.
Euthanasia ⇡
Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible.
Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded.
Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of "over-zealous" treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected.
Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged.
Suicide ⇡
Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of.
Suicide 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 neighbor 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.
If suicide is committed with the intention of setting an example, especially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law.
Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.
We should 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.