자살과 죽음에 대한 신학적 성찰
Theological Reflection on Suicide and Death
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The ancient Graeco-Roman notion of ‘noble death’ was expressed by ancient philosophers, especially by the stoic heros who executed voluntary death. However, these concepts were not easily acceptable to Old Testament, because the fear of death itself is an object for human being to avoid. Suicide was, therefore in Old Testament the extreme case taken only by kings or leaders losing their dignity in a defeated battle. These notions are infused with the New Testament tradition describing the death of Jesus in the Gospels. In the background of Jesus’ conflict story with his opponents play the basic values of ancient society, ‘honor and shame’ a great role. According to the Gospel tradition, Jesus was not only slain, but willing to accommodate himself to death. “Therefore God also highly exalted him and gave him the name that is above every name”(Phil 2:9). In this context, Paul's struggles for life, suffering and also against death show some features: For him death is something to be accepted in the providence of God. It shows a positive attitude to the notion of ‘noble death’ as for stoicism, e.g. “It is better to die rather than a painful life.” Nevertheless, the speculations of the ancient philosopher on death are not applicable to Paul’s extreme situations of life. He could see the whole process of his life under the eschatological perspectives realized through the resurrection of Jesus Christ. Furthermore, he has an utilitarian perspective on ‘lifeand death’: “To live” could be “a fruit of his work,” but also “the death benefit.” For him, death as well as life is something to be chosen. This is revealed clearly with his speculations: “I do not know which to choose”(Phil 1:22). A teleological perspective on ‘life and death’ may be in this case stronger than a deontological. However, he did make prefer “to remain in flesh because of you”(the community) “rather than to be with Christ” though the latter is much better to him(Phil 1:23-24). This perspective is so ‘strange’ for us who live under a strict taboo about suicide. But on the other sides, it leads us to make a deep theological reflection and to broaden the horizons on the types of dying including suicide and then to understand those who are left by the dead.
Abstract
The ancient Graeco-Roman notion of ‘noble death’ was expressed by ancient philosophers, especially by the stoic heros who executed voluntary death. However, these concepts were not easily acceptable to Old Testament, because the fear of death itself is an object for human being to avoid. Suicide was, therefore in Old Testament the extreme case taken only by kings or leaders losing their dignity in a defeated battle. These notions are infused with the New Testament tradition describing the death of Jesus in the Gospels. In the background of Jesus’ conflict story with his opponents play the basic values of ancient society, ‘honor and shame’ a great role. According to the Gospel tradition, Jesus was not only slain, but willing to accommodate himself to death. “Therefore God also highly exalted him and gave him the name that is above every name”(Phil 2:9). In this context, Paul's struggles for life, suffering and also against death show some features: For him death is something to be accepted in the providence of God. It shows a positive attitude to the notion of ‘noble death’ as for stoicism, e.g. “It is better to die rather than a painful life.” Nevertheless, the speculations of the ancient philosopher on death are not applicable to Paul’s extreme situations of life. He could see the whole process of his life under the eschatological perspectives realized through the resurrection of Jesus Christ. Furthermore, he has an utilitarian perspective on ‘lifeand death’: “To live” could be “a fruit of his work,” but also “the death benefit.” For him, death as well as life is something to be chosen. This is revealed clearly with his speculations: “I do not know which to choose”(Phil 1:22). A teleological perspective on ‘life and death’ may be in this case stronger than a deontological. However, he did make prefer “to remain in flesh because of you”(the community) “rather than to be with Christ” though the latter is much better to him(Phil 1:23-24). This perspective is so ‘strange’ for us who live under a strict taboo about suicide. But on the other sides, it leads us to make a deep theological reflection and to broaden the horizons on the types of dying including suicide and then to understand those who are left by the dead.
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