SUICIDE: A THEOLOGICAL APPROACH. Part 4

 A Pastoral Theology of Suicide

When suicide occurs—whether within the church or beyond it—it often leaves communities reeling and burdened with painful, unresolved questions. While theological reflection may offer frameworks for understanding, such answers rarely alleviate the profound sense of desolation experienced by those left behind. Pastoral theology invites us to hold tenderly the tension between God’s justice and mercy, recognizing that our doctrinal convictions about salvation and judgment profoundly shape how we minister compassionately to those affected by suicide. In this section, our aim is to explore some of these questions and offer pastoral insights that may help guide care, presence, and compassion in the face of such loss.

Is suicide a sin?

Throughout church history, Christians have wrestled over this question. Another similar issue is to wonder if Christians who die by suicide forfeit their salvation and go to hell. We believe the Bible clearly teaches that murder is sinful—both explicitly, through direct commandments against the unlawful taking of life, and implicitly, through the broader biblical witness to the sanctity of human life. This sanctity is grounded in the doctrine of the imago Dei—the belief that all human beings are created in the image of God—which undergirds the prohibition of murder in Genesis 9:6. The Decalogue explicitly forbids murder (Exodus 20:13; Deuteronomy 5:17), affirming this foundational moral norm.

In his teaching, Jesus deepens the commandment by revealing that murder is ultimately a matter of the heart, manifested in everyday realities such as anger and contempt (Matthew 5:21–22). Paul extends this understanding by locating the prohibition of murder within the broader ethic of love (Romans 13:9), and the apostle John links murder with a fundamental absence of God’s transformative love. Indeed, John asserts that those who commit murder reveal that they have not been born of God (1 John 3:15).

This distinction becomes crucial when reflecting on suicide, particularly in the context of mental illness. In my clinical work, I have encountered many individuals who, though tormented by suicidal thoughts, refrain from acting on them because they believe taking one’s own life is a sin. Theologically, it may be appropriate to distinguish between an act committed in corporis mentis (with full mental capacity) and one carried out during a state of impaired cognition or emotional overwhelm. In the latter case—where the person lacks the capacity for rational and moral judgment—it becomes far more difficult, and perhaps even theologically inappropriate, to label the act as sin in the same categorical way. A helpful analogy might be someone who, while asleep, inadvertently kicks their spouse: the action occurs, but moral culpability is absent due to the lack of conscious intent.

Luther’s pastoral insight proves especially helpful in this regard. He recognized that those who die by suicide are often overcome by the devil’s torment and not fully themselves, likening such deaths to murder by an external assailant—tragic, but not necessarily sinful in the strict moral sense, given the impaired agency of the person.

A related issue concerns the eternal consequences of suicide, a matter largely shaped by one’s soteriological framework. The classic Pelagian view holds that salvation is maintained through ongoing human obedience; since one can “lose” salvation by sin or failure to persevere in righteousness, a person who dies by suicide would be considered as having failed to persevere and thus lost. The Arminian perspective is somewhat less severe. It affirms that believers can fall from grace through wilful rejection of faith or persistent sin, and suicide may be understood as evidence of such rejection and unrepentance. However, in cases involving mental illness, full moral responsibility is questionable, rendering definitive judgment uncertain.

A more contemporary perspective, particularly influential in the Nigerian church context, is a “Holiness/Revivalist”emphasis associated with Charles Finney. While affirming that salvation is initially a work of God’s sovereign grace, Finney emphasized human responsibility, the real possibility of falling from grace, and the necessity of continual sanctification. Accordingly, this view in addition, stresses the importance of ongoing spiritual vigilance to avoid becoming a “cast-away,” vulnerable to the devil’s deception. A Calvinistic framework offers much comfort and assurance. Since salvation is seen as dependent from start to finish on God’s sovereign grace, nothing can separate the believer- God’s elect from His love. So, suicide, while tragic and devastatingdoes not impact the salvation of the elect. Their eternal state is ultimately dependent on God, His sustaining grace and His faithfulness rather than on their actions, whether good or bad. 

Each view has distinct pastoral challenges and opportunities. The Pelagian view can lead to legalism or despair, the Arminian perspective calls for careful pastoral discernment, especially regarding mental illness and moral responsibility. Finney’s emphasis on spiritual vigilance can lead to guilt and anxiety. Calvinism on the other hand offers deep assurance in God’s sovereign grace. While I personally affirm this view,some have warned about the risk for complacency and spiritual pride. Nevertheless, regardless of one’s soteriological emphasis, the reality of mental illnesses and their impact on one’s thoughts, feelings and behaviours call the church to reflect sensitively on how emotional pain can often cloud human agency, leading to suicide. In such situations, it is crucial to avoid simplistic or harsh judgments, instead inviting those impacted by this death to trust in God whose judgements are faithful and true.

How can the church support the suicidal?

The evidence seems to suggest that church attendance and spirituality is associated with a lower incidence of suicide (Stein, 2025). However, it is crucial to recognise that Christians, like all people, can struggle with mental illnesses, including suicidal thoughts, plans and actions. For believers, suicidality can often be a sign of deteriorating mental healthrather than a loss of faith. It is important in a church context that this is recognised as an early warning sign that requires compassionate attention. This means not only providing ongoing pastoral care grounded in prayer, scripture, and community support but also actively encouraging and facilitating professional mental health interventions. 

The church must actively work to reduce the stigma surrounding mental illness. Historically, mental health care was often provided within religious contexts. However, many religious organizations propagate beliefs not firmly rooted in a robust, biblically informed anthropology. Unfortunately, this has led to stigmatization of those with mental illness and, in extreme cases, to physical, emotional, financial, and sexual abuse (Amiola et al., 2023). A sound understanding of the doctrine of the Imago Dei is crucial for shaping the church’s pastoral response. This doctrine affirms the inherent worth and dignity of every human life, even amid suffering, and calls us to approach mental illness and suicide with deep compassion and respect.

The church has a prophetic role in the world — to speak truth to power, advocate for the vulnerable, and promote the flourishing of all people. This includes challenging unjust systems that sustain inequality and oppression. In contexts like Nigeria, churches often provide crucial practical support, offering material aid, hope, and community—contributions vital to psychological well-being. Rooted in a biblical call to justice, the church must uphold the dignity of the marginalized and confront abuses of political power that harm the vulnerable. By embodying God’s justice and mercy, the church stands as a beacon of hope in a broken world, affirming that every person is created to thrive. Engaging missionally with political realities—advocating for just policies, holding leaders accountable, and ensuring power serves the common good, not selfish interests will be a step in the right direction.

How can the church support those grieving after a suicide

Another significant issue is the devastating impact of suicide on survivors. It is estimated that for every suicide, between six and sixty people are directly affected (Berman, 2011). Family members, friends, and fellow church members often experience a complex web of emotions—grief, guilt, confusion, anger—and for many, it may trigger deep questions about faith, God, and the world. The church has a unique and vital role in walking with those who grieve. Rather than offering simplistic theological explanations, we are called to enter into lament with our brothers and sisters, bearing witness to Christ’s compassion. Just as Jesus wept with Mary and Martha at the death of Lazarus, so too must the church embody the loving presence of God in moments of profound loss. In such times, the ministry of presence—alongside the assurance of our hope in Christ and the comfort of the Holy Spirit—becomes essential. The church must also be a safe and open space where survivors can access professional mental health support, without shame or stigma.

Conclusion.

In conclusion, suicide remains a theologically and pastorally complex phenomenon, carrying cultural, psychological, and spiritual weight. This paper has examined its significance within Yoruba ontology, its treatment in the biblical canon, and its interpretation from patristic thinkers like Augustine, through the Reformers, to modern theologians such as Bonhoeffer. Over the years, the Christian tradition has remained unanimous in affirming the sanctity and dignity of human life. At the same time, the biblical witness is honest about the realities of despair and suffering, offering a redemptive vision in the person of Christ—the man of sorrows who identifies with human pain. The Nigerian church is uniquely positioned to integrate theological conviction with compassionate praxis. Rooted in Scripture, informed by historical theology, and attentive to cultural realities, the church must offer pastoral care that is both truthful and tender—accompanying the suffering, supporting the bereaved, and bearing witness to the enduring hope of the gospel.

 

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Disclaimer

Suicide is a very sensitive topic. If you or someone you know is struggling, please reach out for help immediately.

In Nigeria: SURPIN (Suicide Research and Prevention initiative). 08000787746/ https://www.surpinng.com/

ASIDO Foundation: sms:+2349028080416/ tel:+2349028080416/ asidofoundation.com

MANI (Mentally Aware Nigeria Initiative): https://mentallyaware.org/contact/

In other parts of the World, please contact your local mental health or emergency service providers