A noble suicide?

[Solomon_Wisdom]

The suicide of Razis in 2 Maccabees 14 is described as being noble, and is described with great hyperbole.

How do we reconcile this description of a suicide with our normal understanding that suicide is always wrong?

 

[StCsDavid]

The suicide of Razis in 2 Maccabees 14 is described as being noble, and is described with great hyperbole.

How do we reconcile this description of a suicide with our normal understanding that suicide is always wrong?

Suicide is always as morally objectionable as murder. The Church’s tradition has always rejected it as a gravely evil choice. Even though a certain psychological, cultural and social conditioning may induce a person to carry out an action which so radically contradicts the innate inclination to life, thus lessening or removing subjective responsibility, suicide, when viewed objectively, is a gravely immoral act. - Evangelium Vitae

I’m not certain what needs to be reconciled. Upon reading it, ole Razis was in a bad way and I’m not sure how much objectivity he was able to bring to the situation. He was a dead man either way. The 500 soldiers closing in on him certainly intended to do him in. In a macabre sense it’s almost a little comical. First he attempts to fall on his sword and misses…then he throws himself off a wall…that doesn’t work…then in anger he tears out his guts and throws them at the crowd. Eeew.

Remember, scripture has to be considered in the context, time, and audience for which it was written. If one were to use this passage as way of saying the Church is contradictory on its position on suicide, that would be a bit of a stretch.

 

[passus]

From Haydock’s Catholic Bible Commentary:

Ver. 41. He struck himself, &c. St. Augustine (Epist. lxi. ad Dulcitium et lib. 2. cap. 23. ad Epist. 2. Gaud.) discussing this fact of Razias, says that the holy Scripture relates it, but doth not praise it, as to be admired or imitated, and that it was not well done by him, or at least not proper in this time of grace. (Challoner) — Whether he was thus inspired or not, we dare not decide. The Jews infer form the conduct of Samson, Saul, and Razias, that suicide is lawful when a person fears being overcome by torments, or giving occasion to other’s blasphemy. But Christianity lays down better maxims; (Romans iii. 8.) and St. Augustine, (contra Gaud. i. 31., and ep. 61 or 204) St. Thomas Aquinas, ([Summa Theologiae] ii. 2. q. 64. a. 5.) and others, disapprove of this action, observing that it is recorded and not praised, though other virtues of Razias be commended. (Calmet) — It was either not well done, or not to be imitated in this time of grace. (St. Augustine, ii. 23. contra ep. 2. Gaud.) (Worthington) — Yet this holy doctor excuses Samson and some Christian virgins, by saying that they acted by the direction of the Holy Spirit. (Sup. and City of God i. 21.) (Haydock) (Lyranus) Tirinius) — This seems to be here the case, as the fact appears to be commended. (Menochius)

IaIIae Q. 64, art. v*Summa Theologiae *:

Objection 5. Further, it is related (2 Maccabees 14:42) that a certain Razias killed himself, “choosing to die nobly rather than to fall into the hands of the wicked, and to suffer abuses unbecoming his noble birth.” Now nothing that is done nobly and bravely is unlawful. Therefore suicide is not unlawful.
**
Reply to Objection 5.** It belongs to fortitude that a man does not shrink from being slain by another, for the sake of the good of virtue, and that he may avoid sin. But that a man take his own life in order to avoid penal evils has indeed an appearance of fortitude (for which reason some, among whom was Razias, have killed themselves thinking to act from fortitude), yet it is not true fortitude, but rather a weakness of soul unable to bear penal evils, as the Philosopher (Ethic. iii, 7) and Augustine (De Civ. Dei 22,23) declare.

I hope that helps.