The Reformed theological understanding of suicide has clearly adapted—and continues to adapt—to the major intellectual currents of European culture. In this paper, I narrow the focus specifically to the question of ending one’s life by one’s own hand.
The attitude of Western theology toward suicide was largely shaped by the verdict of Augustine, who deemed suicide a clear violation of the sixth commandment (according to the Reformed numbering). However, what has often been overlooked by Western theology is that Augustine also allowed for certain exceptions. Thomas Aquinas later reinforced this view by asserting that human beings have a natural inclination to sustain life and a responsibility toward society. This perspective heavily influenced the approach of the Middle Ages and subsequently Western-style theology, including the Reformed tradition, which strongly condemned suicide. Until the late 19th century, this condemnation was reflected in the refusal to allow the burial of suicides in church grounds.
Reformed theology, the primary focus of this paper, adhered to this tradition by condemning suicide in the strongest terms. Interestingly, the generations following Calvin took a stricter stance on this issue than the Geneva reformer himself. While Calvin did not condone suicide, his letter to the Geneva authorities regarding the case of the suicide Jean Vachat reflects an acknowledgment of the possibility of God’s forgiving grace for those who take their own lives.
This paper approaches the question of suicide through the lens of Philippians 1:23, where the Apostle Paul writes: “I long to go away and be with Christ, for this is better than all things.” Paul’s longing, however, is counterbalanced by the divine task given to him—serving the community—which anchors him in this life. The biblical narrative frequently highlights this delicate spiritual balance, which human beings do not maintain on their own. When this balance is disrupted, individuals may find themselves on the brink of self-destruction.
At this point, the destructive effects of what Karl Barth (1886–1968) termed Herrenlose Gewalten (“lordless powers”) come into play. Reformed theological ethics cannot take it upon itself to morally condemn those who fall prey to these overwhelming forces. As theological ethicists, our responsibility is to emphasize an often-overlooked idea articulated by Calvin: that even those who take their own lives are subject to God’s forgiving grace.
As a result, reformed theological ethics must undergo a paradigm shift in its understanding of suicide—from the framework of “condemnation with retribution” to that of “acknowledgment of repentance without retribution.” On a Reformed theological basis, life cannot merely be understood as a duty but as a “living together with others” that carries its own moral implications. Theology, and particularly those engaged in theological ethics, must approach these questions with the necessary empathy. Our task is not to pass moral judgments but to accompany individuals pastorally, offering support and understanding.
This paradigm shift also necessitates careful consideration of the autonomy of the person contemplating suicide and the needs of their loved ones, coupled with a commitment to demonstrating the power of Christian hope. While Reformed theological ethics does not condone suicide as a solution, it entrusts those in this situation to the mercy of a gracious God—not through simplistic moralizing, but by affirming the genuine dignity of each person as a creation of God.
