<p>Numerous scholars have highlighted the epistemic harm of philosophical suicide—the existential attitude characterized by unfounded leaps into certainty. However, a contention, such as the one implied by the scholar Weddington, reveals the possible acceptability of philosophical suicide, especially when momentary surrendering of the mind may be considered unavoidable. In the context of education, especially religious education, instances can sometimes require leaps that are questionable in their foundation. With these ideas in mind, I pose this question: Is philosophical suicide necessary in religious education? In this study, I begin with an examination of Camus’ view of philosophical suicide. Given that Camus admits that the formulation of the term philosophical suicide in <i>The Myth of Sisyphus</i> arose from convenience in naming that distinct attitude, I propose several revisions concerning philosophical suicide as an existential attitude or disposition. These revisions aim to clarify the fine line between “lucidity” and “philosophical suicide.” Hence, the paper, comprised of five main parts, proceeds as follows. Firstly, I summarize Albert Camus’ philosophical suicide as discussed in <i>The Myth of Sisyphus</i>. Secondly, I present a review of related literature, demonstrating how academic scholars have extended the descriptions of philosophical suicide and framed its possible implications on education. Thirdly, I elaborate on my proposed revisions for distinguishing philosophical suicide from lucidity and justify my claims. For the fourth part, I describe religious education and answer the main question of this paper, as supported by my distinct view on philosophical suicide. Lastly, I present a lucid religious education that engages spiritual issues while acknowledging its compatibility with a philosophical anthropology based on the absurd human condition.</p>