This is Why: Truth is Treason in the Kingdom of Lies!
DUTIES TO OURSELVES.
143. What duties then do we owe to ourselves?
Evidently in this matter we are obliged to observe the most general principle of the moral law, "do that which good order requires." Now, the first requirement of good order is that we tend toward the end for which we have been made. In brief, therefore, my duties to myself consist in directing my voluntary acts in such a manner as to attain my last end. In detail:
1. My last end and the way to reach it are made known to me through my intellect; hence I have a duty to develop my intellect in order to perceive, with increasing clearness, the best means for attaining my end, and, consequently, for understanding the law of God and its application to myself.
2. The moral order regards free acts, or acts of the will; hence, I ought to strengthen the will by training it to follow the guidance of reason.
3. But this implies that I must control my passions, which tend to hinder my will from obeying such guidance.
4. To accomplish all this and to fill the place allotted to me by Providence, I am bound in duty to take reasonable care of my life and the health of my body; besides, I must endeavor to acquire such temporal goods as may help me to lead a moral life.
5. For like reasons, I must, to some extent, protect my honor or reputation.
144. Thesis VI. Suicide is never allowed.
Proof. Suicide is the taking away of one's own life. But this is a usurpation of God's supreme dominion over life and death, and hence a grievous violation of the moral order. God has an absolute right to every moment of my existence and to all the honor I can give Him by fulfilling His sovereign will, even by patiently enduring the ills which He permits to befall me. Since, therefore, suicide is a great moral disorder, it can never be allowed.
1. Courage is praiseworthy; it is exhibited in suicide.
Answer. The man who commits suicide, is rash, not courageous, in attempting what he has no right to do, and, as Plato says in his dialogue called Phaedo, he is a moral coward in running away from his post.2. Of two evils we ought to choose the less grievous ; but suicide is an evil less grievous than a life of sin.
Answer. There is here no matter for choice ; we are not forced to sin ; an act is not sinful, unless it is free. Besides, we are never permitted to do evil that good may result therefrom.3. We must be willing to sacrifice our lives in order to possess God the sooner.
Answer. We must be willing to die when God wills it and in the manner that pleases Him, but not in a way that would be a violation of His divine right. Such a violation would deprive us forever of the possession of God.4. A criminal might be condemned to kill himself, as was the case with Socrates.
Answer. No authority can oblige a person to do what is, in itself, morally evil.(Rev. Charles Coppens, S.J., A Brief Text-Book of Moral Philosophy. Book II, Individual Rights and Duties, Chapter III, Our Duties to Ourselves, pages 86-88; emphasis added.)
The Natural Law
Sad to say, some people assert that they are totally free of all laws, most especially the Ten Commandments of God and the Six Precepts, or Commandments, of the Catholic Church, etc.
But this is not only irrational, it is simply not true. It is an example of gross self-deception. How so?
All men, women, and children on planet earth are subject to the natural law. For example, when was the last time you saw a person floating in the sky without any artificial means of doing this? Except by a miracle, all human beings are subject to a very obvious law called the law of gravity.
When was the last time you heard a dog meow like a cat or a cat oink like a pig? The ontological/metaphysical essences of all beings have laws regarding their very nature and the acts which are indicative of that specific nature.
Another example is when was the last time you were able to walk through solid walls? Here again, another law of nature.
Why are normal adults able to function as normal adults, e.g. speaking, reading, walking, running, sleeping, etc. The human body is able to do these things by its nature, including the very real need to be able to sleep - another one of the natural laws.
You can no doubt use the above few examples as the starting point for an extremely long list of the many elements of the natural law.
One of these is the law of self-preservation because it is part of the natural law for beings to do what is necessary to exist, e.g. to eat, to drink, to otherwise nourish the body, the provide not only food, but clothing and shelter for the body which law is sometime broken by those who are afflicted with diabolical possession or extreme mental/psychological, and/or extreme emotional illness - which is obviously not normal but abnormal. Thus it is that suicide is abnormal and contrary to the natural law.
It seems some people have either forgotten, or never known, that the law of conscience itself recognizes the obligatory nature of the natural law. As the material universe leads the human intellect to seek and to find the First Cause, i.e. the Uncaused Cause, which is adequate to account for the facts, so the moral universe, which exists in the consciences of human beings, points to something above and beyond itself which the intellect identifies as the One and Only Personal God.
For those of you who would like to examine our duties
and obligations to God, which includes the proper worship of the One, True
God, especially in contradistinction to sundry superstitious practices,
false philosophies, and various other errors, in addition to the duty of
knowing God, of loving God, the duty of speaking the Truth and avoiding
lies, the duty of preserving one's life, etc., you will find this information
in various books including Moral Philosophy, or Ethics and Natural Law,
by Father Joseph Rickaby, S.J. which you can download for free to your
computer hardrive in the popular pdf file format at:
Other formats are also available for free at:
Thus it is that, in effect, the natural law itself condemns suicide which is a contradiction of part of the nature of the natural law since suicide is neither natural - being unnatural - nor a law - being lawless, but rather the ultimate act of that obdurate - stubborn - pride which is void of all hope - and thereby foreshadows the approaching of life in the eternal flames of Hell in which all hope is totally dead.
Saint Thomas Aquinas, O.P.
“Now among all others, the rational creature is subject to Divine providence in the most excellent way, in so far as it partakes of a share of providence, by being provident both for itself and for others. Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist, after saying (Psalm 4:6): Offer up the sacrifice of justice, as though someone asked what the works of justice are, adds: Many say, Who showeth us good things? in answer to which question he says: The light of Thy countenance, O Lord, is signed upon us: thus implying that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that the natural law is nothing else than the rational creature's participation of the eternal law.” (Saint Thomas Aquinas, O.P., Summa Theologica, Part I-II, Question 91, Article 2, Whether there is in us a natural law?, On the Contrary, Conclusion, I answer that....; emphasis added).
Important Quotes About Our Responsibilities; Plus: Truth, Faith, etc.
“These latter days have witnessed a notable increase in the number of the enemies of the Cross of Christ, who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church, and, as far as in them lies, utterly to subvert the very Kingdom of Christ. Wherefore, We may no longer keep silence, lest We should seem to fail in Our most Sacred Duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our Office” (Roman Catholic Pope Saint Pius X, Giuseppe Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907, ¶ 1; emphasis added.)
“Therefore, heresy is so-called from the Greek word meaning choice, by which each chooses according to his own will what he pleases to teach or believe. But we are not permitted to believe whatever we choose, nor to choose whatever someone else has believed. We have the Apostles of God as authorities, who did not themselves of their own will choose what they would believe, but faithfully transmitted to the nations the teaching received from Christ. So, even if an Angel from Heaven should preach otherwise, he shall be called anathema” (Saint Isidore of Seville [b. Cartagena, Spain 560 A.D. - d. Seville, Spain, 636 A.D.], Bishop of Seville, Doctor of the Catholic Church, Etymologies, 8, 3; emphasis added).
“And you shall know the Truth, and the Truth shall make you free” (John 8:32).
“Am I then become your enemy, because I tell you the Truth?” (Galatians 4:16).
“For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables” (2 Timothy 4:3-4).
“But though We, or an angel from Heaven, preach to you a Gospel besides that which We have preached to you; let him be anathema” (Galatians 1:8).
“Be not led away with various and strange doctrines. Jesus Christ yesterday, and today, and the same forever” (Hebrews 13:8-9).
“With the Father of light there is no change nor shadow of alteration” (James 1:17).
“God is Truth”. (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D., in Fossa Nuova, Italy], Doctor of the Church, Summa Theologica, Part I, Question 16, Article 5; Summa Theologica, Part II-II, Question 93, Article 2, Reply to Objection 2. Summa Contra Gentiles, Book I, Chapter 60.)
“Truth knows no distinction of persons. Therefore, he who speaks the Truth is invincible, dispute with whom he may” (Saint Thomas Aquinas, O.P., Commentary on Job, Chapter 13, Lesson 2).
“If people are scandalized at the Truth, it is better to allow the birth of scandal, than to abandon the Truth” (Saint Gregory I, the Great, [Friday, September 3, 590 - Monday, March 12, 604], Homily on Ezechiel, 7; cited by Saint Thomas Aquinas, O.P., Summa Theologica, Part II-II, Question 43, Article 7).
“But such as dare either to put together another faith, or to bring forward or to teach or to deliver a different Creed... let them be anathema [i.e. automatically excommunicated]” (Fourth Ścumenical Council, the First Council of Chalcedon, Session 5, Sunday, October 22, 451 A.D.).
“We have only one doctrine; this is the faith of the Doctors of the Church; this is the Faith of the Holy Apostles; this is the Faith which has saved the world.” (Fourth Ścumenical Council, the First Council of Chalcedon [Sunday, October 8, 451 A.D. - Wednesday, November 1, 451 A.D.])
“If anyone rejects all ecclesiastical Tradition, either written or unwritten: let him be anathema.” (Seventh Ścumenical Council, the Second Council of Nicæa [Thursday, September 24, 787 A.D. - Friday, October 23, 787 A.D.], Anathema 4).