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Here is my understanding of Christianity and the Bible's teaching on this question:

  • Suicide is bad.
  • Giving up your life to save someone is good.

So, if you commit suicide but at the same time donate your organs to save others, is that sinful or not?

Do any christian groups think this is not sinful? Why?

  • I don't think there is a christian group that believes suicide is ok in this case. – Grasper Feb 23 '16 at 16:41
  • I've never heard of any supporting this. I think we'd see more if it occurring if any sizable number believed it. – 3961 Aug 30 '16 at 22:52
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    I don't have enough rep to answer officially, so here it goes in short: I'm not sure of anywhere in the Bible where it condones giving up your life for someone else (except for, you know, Jesus dying for us - but that's different). The only reference to such a thing I can find is John 15:13, but Jesus it also talking about himself there. Acts does give examples of the apostles dying and suffering joyfully for Christ, but not for just anyone. – user27128 Aug 31 '16 at 5:54
  • @LilligantEX It was my understanding that the early saints were martyred, and accepted their martyrdom, for the benefit of the faithful, as being the ultimate expression of 'keeping the faith even at great cost to one's self.' Granted, the agency of their death involved others putting them to death, but it's a close call. This goes along with the modern terms of "walk the walk, don't just talk the talk." – KorvinStarmast Oct 21 '16 at 2:38
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I'm adressing the following question :

If you commit suicide but at the same time donate your organs to save others, is that sinful or not?

For the Catholic Church, this is very sinful. Below are some exerpts of the Cathechism on the moralty of human acts :

  1. A morally good act requires the goodness of the object, of the end, and of the circumstances together. An evil end corrupts the action, even if the object is good in itself (such as praying and fasting "in order to be seen by men").

The object of the choice can by itself vitiate an act in its entirety. There are some concrete acts - such as fornication - that it is always wrong to choose, because choosing them entails a disorder of the will, that is, a moral evil.

  1. It is therefore an error to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress or emergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are always gravely illicit by reason of their object; such as blasphemy and perjury, murder and adultery. One may not do evil so that good may result from it.

  2. "An evil action cannot be justified by reference to a good intention" (cf. St. Thomas Aquinas, Dec. praec. 6). The end does not justify the means.

This teaching is in accordance with saint Paul's writtings :

And not rather (as we are slandered, and as some affirm that we say) let us do evil, that there may come good? whose damnation is just. (Romans 3:8)

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