When (if ever) is it ok to kill a human?

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Syele

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Over the years I’ve been on this forum I’m come to see my idea of sin is so drastically different from a Catholics idea of it. It’s very confusing to sort it out.

I was just reading the thread on ectopic pregnancies. I didn’t see a single person posting what I believe. Abortion is killing human child before it is born naturally. After that we call it murder.
The American Heritage Science Dictionary - abortion http://cache.lexico.com/g/d/premium.gif cache.lexico.com/g/d/speaker.gif (ə-bôr’shən) Pronunciation Key

  1. *]Induced termination of pregnancy, involving destruction of the embryo or fetus.
    *]Any of various procedures that result in such termination.

  1. I see all this distinction of HOW the child is removed. Face it, the child is still removed, resulting in it’s death. this is an abortion how ever it’s accomplished. Any arguing that it isn’t is just dancing around the facts with twists in terminology. Just like saying abortion isn’t murder or that an unborn fetus isn’t a baby.

    But my question goes well beyond ectopic pregnancies (if it didn’t I’d have posted int he other thread.) What about killing a robber in your house who was about to kill your kids? Is the guy somehow less dead cause you killed him in defense of your kids or in defense of yourself? Isn’t self defense claiming that the end justifies the means? The end being that you protected your family from death and suffering?

    What about wars? Are they wrong no matter the issues or what is at stake? Because I have often seen Catholics here saying the end NEVER justifies the means.

    If you really believe that killing is wrong in 100% of situations, how do you deal with the Scripture passages where God ORDERED people killed?

    If you don’t believe that, where is the line drawn for Catholics? How do you know what is Murder and what is OK? Are the Church proclamations on each and every possible situation involving the death of a person at another persons hands?
 
Over the years I’ve been on this forum I’m come to see my idea of sin is so drastically different from a Catholics idea of it. It’s very confusing to sort it out.

I was just reading the thread on ectopic pregnancies. I didn’t see a single person posting what I believe. Abortion is killing human child before it is born naturally. After that we call it murder.

I see all this distinction of HOW the child is removed. Face it, the child is still removed, resulting in it’s death. this is an abortion how ever it’s accomplished. Any arguing that it isn’t is just dancing around the facts with twists in terminology. Just like saying abortion isn’t murder or that an unborn fetus isn’t a baby.

But my question goes well beyond ectopic pregnancies (if it didn’t I’d have posted int he other thread.) What about killing a robber in your house who was about to kill your kids? Is the guy somehow less dead cause you killed him in defense of your kids or in defense of yourself? Isn’t self defense claiming that the end justifies the means? The end being that you protected your family from death and suffering?

What about wars? Are they wrong no matter the issues or what is at stake? Because I have often seen Catholics here saying the end NEVER justifies the means.

If you really believe that killing is wrong in 100% of situations, how do you deal with the Scripture passages where God ORDERED people killed?

If you don’t believe that, where is the line drawn for Catholics? How do you know what is Murder and what is OK? Are the Church proclamations on each and every possible situation involving the death of a person at another persons hands?
The Commandment that you should not kill is not for all deaths. It does not mean all killing is wrong. It applies to unlawful killing. For example, killing a robber in your house who was about to kill your family is not unlawful and is not a sin. A soldier killing in battle is also not an unlawful killing.
 
Self-defense and the defense of the innocent are lawful reasons to kill. Capital punishment is also justifiable under certain conditions - for example, if it is impossible to confine the person away from future victims.

With regard to the ectopic pregancy, the baby dies naturally; he is not actually killed during or even by the procedure (the baby is brought outside of the mother’s body during the procedure, and cannot survive because he is too young). Even though the result is the same, there is a distinct moral difference between not being able to save someone’s life (because he is too young to survive outside the womb), and actually killing him, even though he could live.
 
The Commandment that you should not kill is not for all deaths. It does not mean all killing is wrong. It applies to unlawful killing. For example, killing a robber in your house who was about to kill your family is not unlawful and is not a sin. A soldier killing in battle is also not an unlawful killing.
lawful according to who/what? Abortion is Lawful in the US but not for Christians.
 
Self-defense and the defense of the innocent are lawful reasons to kill. Capital punishment is also justifiable under certain conditions - for example, if it is impossible to confine the person away from future victims.
again who or what determines this?
With regard to the ectopic pregancy, the baby dies naturally; he is not actually killed during or even by the procedure (the baby is brought outside of the mother’s body during the procedure, and cannot survive because he is too young). Even though the result is the same, there is a distinct moral difference between not being able to save someone’s life (because he is too young to survive outside the womb), and actually killing him, even though he could live.
Any baby brought out of the womb before it is grown adequately will die. It cannot get out on it’s own. Therefore the act of removing it, kills it. bringing it out in a fallopian tube is not any different than bringing it out alone. It’s still brought out against it’s own abilities, too early for it to survive, resulting in it’s death. I see no difference between the two. it was still removed and it still died. Now, I believe that either is permissible, but both are the killing of a child. The only difference between the child dying from that and the child being held underwater till it dies naturally because it cannot survive without oxygen is that one cannot be avoided(no choice to kill) and the other is is easy to avoid (choice to kill).
 
Self-defense and the defense of the innocent are lawful reasons to kill. Capital punishment is also justifiable under certain conditions - for example, if it is impossible to confine the person away from future victims.
Syele;2730826:
again who or what determines this?
jmcrae, I agree. The Catechism of the Catholic Church would support your statement.

In fact, according to the CCC it is your duty to defend yourself and those in your care (your family) against an aggressor, even if you are forced to kill the aggressor. The CCC is pretty clear about that issue.

The CCC also allows for very limited use of capital punishment. Overall I’d say the Church opposes capital punishment in MOST circumstances, but it does allow for it in some circumstances and that is clearly written in the Catechism.
 
An important part of Catholic Theology is about intention. When someone is threatening your family, your intention isn’t murder, it is to protect them. With an ectopian pregnancy, when the tube is removed, your intention is to save a life - the death of the fetus is a very unfortunate result, however, it is not an abortion. You are implying that any time an unborn child dies that it is an abortion, which is simply untrue. If during a surgery, the doctor purposely went in and directly killed the child, that is an abortion. Removal of the tube that results in the death of the child, not an abortion.
 
An important part of Catholic Theology is about intention. When someone is threatening your family, your intention isn’t murder, it is to protect them. With an ectopian pregnancy, when the tube is removed, your intention is to save a life - the death of the fetus is a very unfortunate result, however, it is not an abortion. You are implying that any time an unborn child dies that it is an abortion, which is simply untrue. If during a surgery, the doctor purposely went in and directly killed the child, that is an abortion. Removal of the tube that results in the death of the child, not an abortion.
No, I’m not saying anytime a child dies it’s an abortion. Miscarriages are not abortion. I’m saying that if the child is removed from the mothers fallopian tube in order to save the mothers life and the child dies there is no difference than if the child is removed still IN the mothers fallopian tube in order to save the mothers life. In neither case is the intention to kill the child but to save the mother. The intention did not change due to the method of the procedure. Both methods kill the child. Both methods are not carried out as a way to preform a chosen abortion. I do not believe the mother sinned in EITHER case. but everything I read on the subject here and in links from here, said one method is sinful and one isn’t. This makes little sense to me since both methods kill the child just as dead and the decision about weather it’s sin should be about intention, not weird technicalities like if the doctor removed more or less parts of the mothers body along with the baby.

This I was asking about this issue as well as the others… How is this determined? Does the CCC address each of these things? Or do you go by something else? Can you provide me CCC links so I can better understand the Catholic viewpoint? (this last one is why I keep asking who or what determines this.)
 
No, I’m not saying anytime a child dies it’s an abortion. Miscarriages are not abortion. I’m saying that if the child is removed from the mothers fallopian tube in order to save the mothers life and the child dies there is no difference than if the child is removed still IN the mothers fallopian tube in order to save the mothers life. In neither case is the intention to kill the child but to save the mother. The intention did not change due to the method of the procedure. Both methods kill the child. Both methods are not carried out as a way to preform a chosen abortion. I do not believe the mother sinned in EITHER case. but everything I read on the subject here and in links from here, said one method is sinful and one isn’t. This makes little sense to me since both methods kill the child just as dead and the decision about weather it’s sin should be about intention, not weird technicalities like if the doctor removed more or less parts of the mothers body along with the baby.

This I was asking about this issue as well as the others… How is this determined? Does the CCC address each of these things? Or do you go by something else? Can you provide me CCC links so I can better understand the Catholic viewpoint? (this last one is why I keep asking who or what determines this.)
To be honest with you, I am not really sure. Also, I’m not even comfortable with the argument I gave you, I mentioned it because the Chair of Moral Theology in Philadelphia said something to that effect… but then again he’s not the pope ;). So I could be dead wrong.
 
What are the Church’s stance on “no duty to retreat” and accident’s? Thanks, Tim
 
What are the Church’s stance on “no duty to retreat” and accident’s? Thanks, Tim
Who said there is ‘no duty to retreat’?

There is a clear duty to retreat, the use of force is a last resort. So things like vigilante justice are not allowed.

Not sure to what type of ‘accidents’ you are referring.
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Syele:
This I was asking about this issue as well as the others… How is this determined? Does the CCC address each of these things? Or do you go by something else? Can you provide me CCC links so I can better understand the Catholic viewpoint? (this last one is why I keep asking who or what determines this.)
Just buy a copy of the book. I find it much easier to read than on-line, but you can look it up on-line too. It is very detailed.
 
Who said there is ‘no duty to retreat’?
Texas , Florida, Louisiana, Oregon, West Virginia, to name a few. At one time even a US president practiced "no duty to retreat, killing an adversary in a duel. Here is a NY case that describes “no duty to retreat” better. Note the case’s where the defendant was found that they had “no duty to retreat”.law.cornell.edu/nyctap/I05_0039.htm, This one of many case’s I found. As far as accident’s. I’m mainly asking about car accident’s that result in a fatality where someone is charged for a crime ralated to the accident, like failure to yield the right of way, crossing the double yellow, all the way to homicide or manslaughter because of drinking. Thanks, Tim
 
Over the years I’ve been on this forum I’m come to see my idea of sin is so drastically different from a Catholics idea of it. It’s very confusing to sort it out.
One important to this discussion is what is your idea of sin?
 
Texas , Florida, Louisiana, Oregon to name a few. At one time even a US president practiced "no duty to retreat, killing an adversary in a duel. Here is a NY case that describes “no duty to retreat” as justified.law.cornell.edu/nyctap/I05_0039.htm
So you are referring to man made laws, not moral laws.

Apples-vs-Oranges.

The CCC, which is what binds us in faith and provides guidance for us in many circumstances, would suggest that those laws are contrary to God’s laws. The question asked, and I am presuming from the standpoing of a Catholic, when is it “ok to kill a human?” The OP did not ask when is it legally permissable to kill a human in the United States. I would presume, that since we have international members here at the Catholic Answers Forums, that we should not necessarily limit our arguments to laws of the US or various specific states of the Union but rather we should look at questions from the perspective of the Universal Church we belong to.
 
If during a surgery, the doctor purposely went in and directly killed the child, that is an abortion. Removal of the tube that results in the death of the child, not an abortion.
2269 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.

What is the official position of the Church on ectopic pregnancies? I know some members of the Church have argued for the principal of double effect, but is it really official Church teaching that it is permissible to remove a baby in the fallopian tube? It really doesn’t make sense to me, and I think it weakens the position against abortion. Someone posted on another thread about the rare case in which an ectopic pregnancy results in the birth of a child.
 
So you are referring to man made laws, not moral laws.

Apples-vs-Oranges.

The CCC, which is what binds us in faith and provides guidance for us in many circumstances, would suggest that those laws are contrary to God’s laws. The question asked, and I am presuming from the standpoing of a Catholic, when is it “ok to kill a human?” The OP did not ask when is it legally permissable to kill a human in the United States. I would presume, that since we have international members here at the Catholic Answers Forums, that we should not necessarily limit our arguments to laws of the US or various specific states of the Union but rather we should look at questions from the perspective of the Universal Church we belong to.
My question was , what are the CHURCH’S stance. I used "man made laws " to explain what I was refering to, since you attributed in to being a vigilante falsely. So, that is the stance of the Church? A duty to retreat. Tim
 
Texas , Florida, Louisiana, Oregon, West Virginia, to name a few. At one time even a US president practiced "no duty to retreat, killing an adversary in a duel. Here is a NY case that describes “no duty to retreat” better. Note the case’s where the defendant was found that they had “no duty to retreat”.law.cornell.edu/nyctap/I05_0039.htm, This one of many case’s I found. As far as accident’s. I’m mainly asking about car accident’s that result in a fatality where someone is charged for a crime ralated to the accident, like failure to yield the right of way, crossing the double yellow, all the way to homicide or manslaughter because of drinking. Thanks, Tim
It is always not ok to kill a human. In justifying circumstances, it is like the victim gets killed by his own action in attacking with his “body” something which has “pointed arrows” in its place. It is like the person committed suicide.

In the link you have given, the general rule is to retreat.
 
My question was , what are the CHURCH’S stance. I used "man made laws " to explain what I was refering to, since you attributed in to being a vigilante falsely. So, that is the stance of the Church? A duty to retreat. Tim
I was referring to the Original Poster’s phrasing of the question. But to answer your question as to* “what is the stance of the Church,”* here is the full text from the CCC regarding legitimate defense:
Legitimate defense

2263 The legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. "The act of self-defense can have a double effect: the preservation of one’s own life; and the killing of the aggressor. . . . The one is intended, the other is not."65

2264 Love toward oneself remains a fundamental principle of morality. Therefore it is legitimate to insist on respect for one’s own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow:
If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful. . . . Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one’s own life than of another’s.66
2265 Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm. For this reason, those who legitimately hold authority also have the right to use arms to repel aggressors against the civil community entrusted to their responsibility.

2266 The efforts of the state to curb the spread of behavior harmful to people’s rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense. Punishment has the primary aim of redressing the disorder introduced by the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment then, in addition to defending public order and protecting people’s safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party.67

2267 Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.

If, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person.

Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm - without definitely taking away from him the possibility of redeeming himself - the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically nonexistent."68​

While it does not explicitly state that retreat is required, it does infer that you should only use the force necessary to repel or provide safety. You are absolved if you kill your attacker. Further down, when talking of capital punishment, which is a form of defense, it clearly states that alternate means must be employed. Consequently, it is probably safe to intuit that you should reasonably avoid (retreat) to the point that you are forced to take some other action, obviously there is a practial application here and some are not capable of running/retreating while others are able to do so. Some are cornered and must fight, some are physically fit and others are not, so various means of legitimate self defense are clearly allowed. Perhaps you interpret it differently.
 
But my question goes well beyond ectopic pregnancies (if it didn’t I’d have posted int he other thread.) What about killing a robber in your house who was about to kill your kids? Is the guy somehow less dead cause you killed him in defense of your kids or in defense of yourself? Isn’t self defense claiming that the end justifies the means? The end being that you protected your family from death and suffering?
“The end justifies the means” is a strawman argument. Means and end are inseparable.

From the Catechism:
Legitimate defense
2263 The legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. "The act of self-defense can have a double effect: the preservation of one’s own life; and the killing of the aggressor. . . . The one is intended, the other is not."65
2264 Love toward oneself remains a fundamental principle of morality. Therefore it is legitimate to insist on respect for one’s own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow:
If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful. . . . Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one’s own life than of another’s.66
2265 Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm. For this reason, those who legitimately hold authority also have the right to use arms to repel aggressors against the civil community entrusted to their responsibility.
What about wars? Are they wrong no matter the issues or what is at stake? Because I have often seen Catholics here saying the end NEVER justifies the means.
As I pointed out above, “the end justifies the means” is a strawman argument. Means and end are inseparable.

From the Catechism:
**Avoiding war **
2307 The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war.105
2308 All citizens and all governments are obliged to work for the avoidance of war.
However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed."106
2309 The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
  • the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
  • all other means of putting an end to it must have been shown to be impractical or ineffective;
  • there must be serious prospects of success;
  • the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
These are the traditional elements enumerated in what is called the “just war” doctrine.
The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.
2310 Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense.
Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.107
If you really believe that killing is wrong in 100% of situations, how do you deal with the Scripture passages where God ORDERED people killed?

If you don’t believe that, where is the line drawn for Catholics? How do you know what is Murder and what is OK? Are the Church proclamations on each and every possible situation involving the death of a person at another persons hands?
The Church does not make individual proclamations. It teaches standards – which must then be applied to individual situations. The onus is on those who make the decisions to apply the standards honestly.
 
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