Orthodox Practice on Suicide: A Pastoral Reflection

Today’s topic, though somber and often avoided, is one that clergy, sadly, cannot escape encountering in their pastoral ministry. Most often, the question arises concerning the possibility of conducting a funeral service for someone who has taken their own life—and, by extension, the possibility of subsequent liturgical commemoration.

As Bishop Antony (Azizov) notes:

“Any decision regarding whether to allow the funeral of someone who has died by suicide must be considered either by the relevant diocesan commission or directly by the bishop himself. There may be special or exceptional circumstances that allow one to view the situation differently and, in the end, to grant a blessing for the funeral service.”

It is not impossible that you, too, may be called upon to serve on such a diocesan commission. When making such a decision, the circumstances surrounding the person’s death must be carefully examined—but a lack of experience can sometimes make it difficult to discern the nuances.

With this in mind, we would like to share a few case studies discussed on the website priest_today, along with commentary and pastoral guidance.

1. A Failed Suicide Attempt

A man attempted to take his own life. The attempt failed, and he was hospitalized and underwent surgery. He passed away the next morning without regaining consciousness.

Archpriest Dimitry Pashkov comments:

“In this case, a suicide did occur, though death was not immediate. Therefore, we must treat the incident as a suicide: the person’s mental state should be investigated, and if he acted in sound mind and with deliberate intent, then the appropriate response is to use the rite published by the Holy Synod of the Russian Orthodox Church in 2011: The Order of Prayerful Consolation for the Relatives of One Who Has Willfully Ended His Own Life.”

This rite, while not constituting a funeral service for one who died by suicide—thus remaining in compliance with the canons (cf. Canon 14 of Timothy of Alexandria)—nevertheless serves the purpose of pastoral care and consistency in practice. It allows the Church to console the bereaved with prayer rather than turning them away entirely, which could otherwise drive them further from the Church.

2. Suicide in a State of Intoxication

A 74-year-old man died by hanging. A year earlier, he had already been saved from a similar attempt. In recent years, he had gone nearly blind. Although he received frequent visits from relatives and social workers, he often said that he felt a deep sadness and did not wish to be a burden to his family. The autopsy revealed the presence of alcohol in his bloodstream.

Archpriest Feodor Borodin explains:

“The Church recognises that funeral and liturgical commemoration may be permitted for someone who was, to use canonical language, ‘bereft of reason’—that is, insane. But intoxication is not the same as insanity. It is a state that a person enters into willingly. From a legal point of view, it is not considered an ‘exculpatory circumstance.’ For this reason, liturgical commemoration of this individual is, of course, not possible.”

3. A Tragic Imitation Resulting in Death

A man, after a quarrel with his wife, decided to frighten her by pretending to take his own life. He placed a rope around his neck, but misjudged the risk and accidentally hanged himself. His wife managed to remove the noose and he briefly regained consciousness, asked her for forgiveness, then fell into a coma and died the following morning. The doctors listed the cause of death as a stroke.

Archpriest Dimitry Pashkov comments:

“If this account is accurate, then there was no intent to die by suicide. The man did not wish for death to occur. At most, he is guilty of extreme recklessness and a cruel, manipulative attempt to ‘teach his wife a lesson.’ As such, this death may be regarded as accidental.

As the author of the article Canons on Suicide rightly noted: ‘Death by negligence cannot be equated with suicide. This is particularly important to bear in mind, given how frequently some kinds of death—especially those resulting from alcoholism or drug addiction—are incorrectly treated in church circles as suicide.

Clearly, someone who abuses alcohol or drugs should be aware that such habits are dangerous and could lead to death. However, it is difficult to believe that such individuals use these substances with the express purpose of dying.’ In this case, a funeral service may be permitted.”

4. Private Prayer for the Departed

In addition to the special rite mentioned earlier, the relatives and close friends of someone who has died by suicide may, with the blessing of a priest, undertake private prayer for the departed.

This may include reading from the Psalter or offering the prayer of the Venerable Elder Leo of Optina. Above all, almsgiving on behalf of the departed, and a pious Christian life lived by their relatives, are of great spiritual benefit to such souls.

Archpriest Feodor Borodin offers this caution:

“There is a well-established view in the Church that prayer for someone who has died by suicide—even when permitted—is a spiritually heavy and, in some sense, dangerous undertaking. That is why such prayers should only be offered with a spiritual father’s blessing.

This blessing is not to be understood merely as an administrative formality but as a calling down of God’s help upon a profoundly difficult act of love. Once such a blessing has been received, private prayer for the departed may be offered.”

A prayer by St. Leo of Optina for private use:

“Seek out, O Lord, the lost soul of Thy servant (Name); if it be possible, have mercy. Thine are the judgments, O Lord. Lay not this prayer of mine to my charge, but let Thy holy will be done.”

We hope that the above reflections may be of some benefit to you. If you have come across similar cases in your own pastoral practice, we would be sincerely grateful if you would share them with us—your experiences could be of great help to others in our community.

With a prayerful wish of God’s blessing,
Your OCC Team