Is Stopping Dialysis A Sin?

What does the Bible say about preserving life?

The Bible consistently affirms the sanctity of human life. From the very beginning, in the book of Genesis, we learn that humans are created in the image of God, imbuing each life with inherent dignity and worth (Genesis 1:27). This foundational truth underpins the biblical ethic of preserving and protecting life.

Throughout Scripture, we find numerous injunctions against taking innocent life. The commandment “You shall not murder” (Exodus 20:13) stands as a cornerstone of biblical ethics. This prohibition is not merely a negative command but reflects the positive value placed on human life.

The Psalms beautifully express the intimate involvement of God in human life, declaring that He knits us together in the womb (Psalm 139:13-16). This poetic imagery reinforces the idea that each life is precious in God’s sight from its very beginning.

In the New Testament, Jesus affirms and expands upon this ethic of preserving life. He teaches that He came that we “may have life, and have it abundantly” (John 10:10). His ministry of healing and restoration demonstrates God’s desire for human flourishing.

But I must note that the biblical view of preserving life is nuanced. While life is sacred, the Scriptures do not present an absolute prohibition against all forms of killing. The Old Testament, for instance, allows for capital punishment and war under certain circumstances.

We see in the Bible a recognition that earthly life is not the ultimate good. The apostle Paul speaks of death as “gain” (Philippians 1:21), indicating that there are values that may transcend mere physical existence. This tension between preserving earthly life and recognizing a greater spiritual reality is crucial for understanding the biblical perspective.

It is also important to consider the historical context. The biblical authors did not face the complex medical decisions we encounter today. They could not have envisioned the life-sustaining technologies that now blur the lines between life and death.

Although the Bible clearly values human life and generally enjoins its preservation, it does so within a broader ethical and spiritual framework. This framework recognizes both the sanctity of life and the reality that earthly existence is not the highest good. As we apply these principles to modern medical dilemmas, we must do so with wisdom, compassion, and a deep respect for the complexity of each situation.

Is there a difference between stopping treatment and actively ending life?

This question touches upon one of the most powerful ethical dilemmas of our time. As we navigate the complexities of modern medicine, we must approach this issue with both moral clarity and pastoral sensitivity.

From a biblical and theological perspective, there is a meaningful distinction between stopping treatment and actively ending life. This distinction is rooted in the traditional ethical principle of the sanctity of life, which affirms the inherent dignity of every human being as created in the image of God.

Actively ending life, often referred to as euthanasia or assisted suicide, involves a direct and intentional action to bring about death. This is generally viewed as a violation of the commandment “You shall not murder” (Exodus 20:13) and an usurpation of God’s authority over life and death. Many religious traditions and ethical frameworks argue that life is sacred, and actively ending it undermines the natural order established by a higher power. In the context of biblical teachings, the plight of widows in the Old Testament serves as a poignant reminder of the value placed on life and the protection of the vulnerable. Such narratives emphasize the importance of compassion and care rather than hastening death, highlighting the moral obligation to support those who suffer rather than to end their suffering through drastic means.

Stopping treatment, on the other hand, can be seen as allowing the natural process of dying to occur. When medical interventions no longer provide benefit or impose undue burden, discontinuing them does not necessarily constitute a direct attack on life itself. Rather, it can be an acceptance of the limits of medicine and the reality of human mortality.

This distinction is often described in moral philosophy as the difference between “killing” and “allowing to die.” Although the outcome may be the same, the moral weight of the actions differs significantly. there is no obligation to use “extraordinary means” to prolong life – a principle that has been consistently affirmed in Catholic bioethics.

But I must acknowledge that this distinction, while ethically major, may not always feel different to those involved. The emotional and psychological impact of deciding to stop treatment can be powerful and may feel to some like an active choice to end life.

Historically, this distinction has been recognized in various legal and medical contexts. Many jurisdictions that prohibit euthanasia nonetheless allow for the withdrawal of life-sustaining treatment under certain circumstances. This reflects a broad societal recognition of the ethical difference between these actions.

The application of this principle in specific cases can be complex. The line between ordinary and extraordinary care is not always clear, and technological advances continually shift our understanding of what constitutes basic care.

We must be cautious about overly rigid applications of this principle. Each situation is unique, involving complex medical, personal, and spiritual factors. Our ethical reflections must always be grounded in compassion and respect for human dignity.

Although there is a meaningful ethical distinction between stopping treatment and actively ending life, the application of this principle requires wisdom, discernment, and a deep respect for the sanctity of life in all its stages. As we face these difficult decisions, let us do so with prayer, compassion, and a commitment to upholding the dignity of every human person.

How do different Christian denominations view stopping medical treatments?

Within Christianity, there is a broad spectrum of views on the ethics of stopping medical treatments, reflecting different theological emphases and interpretations of Scripture. But most denominations share a fundamental respect for the sanctity of life while also recognizing that there may be circumstances where discontinuing treatment is morally acceptable.

The Roman Catholic drawing on a long tradition of moral theology, distinguishes between “ordinary” and “extraordinary” means of preserving life. Ordinary means, which are morally obligatory, are those that offer a reasonable hope of benefit without excessive burden. Extraordinary means, which are not morally required, are those that involve excessive burden, cost, or pain in proportion to the expected benefit. This nuanced approach allows for the discontinuation of treatments deemed extraordinary while maintaining a strong stance against euthanasia.

Many mainline Protestant denominations, such as Lutherans, Methodists, and Presbyterians, generally align with this view. They emphasize the stewardship of life as a gift from God while also recognizing that there comes a time when it is appropriate to “let go” and allow natural death to occur. These traditions often place a strong emphasis on individual conscience and the importance of prayerful discernment in making such decisions.

Evangelical Protestant groups, while diverse, often place a stronger emphasis on the preservation of life. Some evangelical leaders have expressed concern that stopping treatment could be a form of “giving up” or lacking faith in God’s healing power. But many evangelical ethicists also recognize the legitimacy of refusing extraordinary measures, particularly when there is no reasonable hope of recovery.

Eastern Orthodox Christianity, with its emphasis on the mystery of life and death, generally opposes euthanasia but allows for the cessation of extraordinary treatments. The Orthodox tradition emphasizes the importance of a “good death” – one that is peaceful and accepting of God’s will.

Within each of these broad traditions, there is often a range of views. Individual congregations and believers may interpret these issues differently based on their understanding of Scripture and personal experiences.

I have noticed that these views have evolved over time, influenced by advances in medical technology and changing societal attitudes toward death and dying. The development of life-sustaining technologies in the 20th century prompted new theological and ethical reflections across denominations.

I recognize that these denominational positions, while important, may not always align with the emotional and spiritual needs of individuals facing end-of-life decisions. Pastoral care in these situations often requires a nuanced approach that respects doctrinal teachings while also addressing the unique circumstances and feelings of those involved.

Although there are differences in emphasis and approach among Christian denominations, there is also major common ground. Most traditions recognize both the sanctity of life and the reality that there may be times when stopping medical treatment is morally acceptable. As we navigate these difficult decisions, let us do so with humility, compassion, and a commitment to supporting one another in faith and love.

What role does quality of life play in making end-of-life decisions?

The concept of quality of life, while not explicitly biblical, resonates with the Christian understanding of human flourishing and the abundant life that Jesus promises (John 10:10). It acknowledges that life is more than mere biological existence, encompassing physical, emotional, social, and spiritual dimensions.

From a theological perspective, we must affirm that every life, regardless of its perceived quality, has inherent dignity and worth as created in the image of God. This fundamental truth guards against utilitarian calculations that might devalue lives deemed less productive or fulfilling.

But I recognize that quality of life considerations often play a major role in how individuals and families approach end-of-life decisions. The experience of suffering, loss of autonomy, or the inability to engage in meaningful relationships can profoundly impact one’s sense of purpose and desire to continue life-sustaining treatments.

Historically, the Christian tradition has recognized that while life is sacred, it is not the ultimate good. The early Christian martyrs, for instance, chose faithfulness to Christ over preserving their earthly lives. This suggests that there are values that may, in certain circumstances, take precedence over mere biological existence.

In modern medical ethics, quality of life assessments often inform decisions about the proportionality of treatments. A treatment that might extend life but at the cost of great suffering or severely diminished capacity for relationship and meaning might be considered disproportionate or “extraordinary.”

It’s crucial to note, But that quality of life judgments are inherently subjective and can be influenced by depression, fear, or incomplete information. As healthcare providers and loved ones, we must be cautious about projecting our own values onto others or making assumptions about what constitutes a life worth living.

We must be vigilant against societal pressures that might devalue the lives of the elderly, disabled, or seriously ill. A Christian ethic insists on the equal dignity of all persons, regardless of their capacities or social utility.

I am acutely aware of how perceptions of quality of life can fluctuate based on emotional state, pain levels, and the quality of care and support received. This underscores the importance of holistic palliative care that addresses not only physical symptoms but also emotional, social, and spiritual needs.

While quality of life considerations can play a legitimate role in end-of-life decision-making, they must always be balanced with a fundamental respect for the sanctity of life and the inherent dignity of each person. Our approach should be one of accompaniment, ensuring that those facing these decisions feel valued, supported, and cared for, regardless of their condition or choices. Let us strive to create a culture that truly values and supports life in all its stages and conditions.

How should Christians balance faith, medical advice, and personal choice?

The Christian tradition has long affirmed the compatibility of faith and reason, understanding both as gifts from God that guide us in discerning His will. This principle applies profoundly to medical decisions, where we must integrate our spiritual convictions, scientific knowledge, and personal discernment.

Faith, in this context, is not blind optimism or a rejection of medical realities. Rather, it is a deep trust in God’s presence and purpose, even in the midst of suffering and uncertainty. As the Psalmist declares, “Even though I walk through the darkest valley, I will fear no evil, for you are with me” (Psalm 23:4). This faith can provide comfort and strength as we face difficult medical choices.

At the same time, we must recognize medical expertise as a manifestation of God’s gift of human reason and creativity. The advances of modern medicine are, in many ways, an answer to the prayers of generations who sought relief from suffering and disease. To dismiss medical advice outright would be to neglect this divine gift.

I am reminded of how the Christian church has often been at the forefront of medical care, establishing hospitals and advancing scientific understanding. This legacy calls us to engage seriously with medical knowledge while maintaining our spiritual perspective.

Personal choice, rooted in the Christian understanding of free will, also plays a crucial role. Each individual, created in God’s image, has the capacity and responsibility to make decisions about their own care. This autonomy should be respected, even as we recognize that our choices are best made in community and with guidance.

Balancing these elements requires wisdom and discernment. Prayer, scripture study, and spiritual counsel can help align our hearts with God’s will. Seeking second opinions and thoroughly understanding treatment options honors our responsibility to be good stewards of our health. Reflecting on our values, relationships, and sense of purpose helps ensure our choices align with our deepest convictions.

I recognize that this balancing act can be emotionally and spiritually challenging. Feelings of guilt, fear, or doubt may arise as we try to discern the right path. It’s important to acknowledge these emotions and seek support from family, friends, and spiritual communities.

We must be cautious about judging the decisions of others. Each person’s circumstances are unique, and what may be the right choice for one individual may not be for another. Our role love, and understanding, not condemnation.

It’s also crucial to recognize that this balance may shift over time. What may have been the right decision at one point may need to be reevaluated as circumstances change. This calls for ongoing discernment and openness to God’s guidance.

Balancing faith, medical advice, and personal choice in healthcare decisions is a dynamic and deeply personal process. It requires us to engage our whole selves – mind, body, and spirit – in seeking God’s will. Let us approach these decisions with prayer, thoughtful consideration of medical realities, respect for personal autonomy, and a deep trust in God’s abiding love and presence. And let us support one another with compassion and understanding as we navigate these challenging waters.

What did the early Church Fathers teach about end-of-life care?

The Fathers emphasized the sanctity of human life as created in God’s image. Clement of Alexandria, writing in the 2nd century, taught that “human life should be highly prized” (Mutie, 2021). This foundational belief underscores the importance of preserving and protecting life, but not at all costs or in ways that might prolong suffering unnecessarily.

The early Church also placed great emphasis on compassion and care for the sick. As Basil the Great established one of the first hospitals in the 4th century, he demonstrated that caring for the ill was a central Christian duty (Becker, 2020, pp. 163–174). This legacy of compassionate care continues to inform our approach to end-of-life situations today.

But the Fathers also recognized the reality of death and the importance of preparing for it spiritually. St. Augustine, in his work “The City of God,” wrote about the Christian hope of resurrection, which can provide comfort and perspective when facing death (Marius, 1968, pp. 379–407). This teaching reminds us that Although we value life, we need not fear death or cling to it at all costs.

Interestingly, the early Church’s approach to healing was holistic, addressing both physical and spiritual needs. John Chrysostom, for instance, emphasized the interconnectedness of body and soul in the healing process (Becker, 2020, pp. 163–174). This perspective encourages us to consider not just the physical aspects of end-of-life care, but also the emotional and spiritual well-being of the patient.

The Fathers also taught about the redemptive nature of suffering. While they did not glorify suffering for its own sake, they saw it as an opportunity for spiritual growth and closeness to Christ. Gregory of Nazianzus wrote about how suffering can be a means of purification and drawing closer to God (Marius, 1968, pp. 379–407). This teaching can provide meaning and purpose for those enduring difficult medical conditions.

At the same time, the early Church recognized the importance of prudence in medical care. The principle of stewardship of the body, taught by Paul and elaborated on by the Fathers, suggests that we have a responsibility to care for our health, but also to use wisdom in our medical decisions (Mutie, 2021).

Although the early Church Fathers did not directly address modern end-of-life care scenarios, their teachings provide us with a rich theological and ethical framework. This framework emphasizes the sanctity of life, the importance of compassionate care, the reality of death, the holistic nature of healing, the potential for spiritual growth through suffering, and the need for wisdom in medical decisions. As we face difficult end-of-life choices today, we can draw on these timeless principles to guide our discernment.

Are there biblical examples of people choosing to end medical treatments?

Although the Bible does not directly address modern medical treatments like dialysis, it does provide us with examples and principles that can inform our understanding of end-of-life decisions.

We must acknowledge that the concept of “medical treatment” as we understand it today did not exist in biblical times. But there are instances where individuals made choices about their care and life that can offer us insights.

One example we might consider is that of King Hezekiah in the Old Testament. When told by the prophet Isaiah that he would die from his illness, Hezekiah prayed fervently to God, and his life was extended by 15 years (2 Kings 20:1-6). This story illustrates both the acceptance of impending death and the possibility of divine intervention. It reminds us that Although we may use medical means to extend life, our times are in God’s hands (Tuszewicki, 2021).

Another relevant example is Paul’s perspective on life and death in his letter to the Philippians. He writes, “For to me, to live is Christ and to die is gain” (Philippians 1:21). While Paul was not facing a medical decision, his attitude reflects a readiness to accept death if it was God’s will, balanced with a desire to continue his earthly ministry if possible. This perspective can guide us in making difficult end-of-life decisions, helping us to weigh the value of continued treatment against quality of life and spiritual readiness (Marius, 1968, pp. 379–407).

In the Gospels, we see Jesus healing the sick, which underscores the value of medical care. But Jesus also accepted the reality of his own death, even praying, “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). This teaches us that Although we may seek healing, we should also be prepared to accept God’s will, even when it involves suffering or death.

The story of Lazarus (John 11) provides another perspective. While Jesus had the power to prevent Lazarus’s death, he allowed it to happen before raising him. This reminds us that God’s purposes may sometimes involve allowing the natural course of life and death to unfold.

In biblical times, the concept of “extraordinary means” of preserving life, such as we have today with technologies like dialysis, did not exist. Therefore, we must be cautious about drawing direct parallels to modern medical decisions.

But we can derive some principles from these biblical examples:

1. Acceptance of the reality of death as part of the human condition.
2. The importance of prayer and seeking God’s will in times of illness.
3. The value of life and healing, balanced with an understanding that earthly life is not the ultimate good.
4. The recognition that God’s purposes may involve suffering or death.
5. The importance of maintaining faith and trust in God’s plan, even in the face of terminal illness.

In applying these principles to modern medical decisions, we might conclude that while seeking appropriate medical care is good and right, there may come a time when discontinuing extraordinary measures is also acceptable. This is not “giving up,” but rather accepting the natural course of life and death, trusting in God’s ultimate plan and the hope of resurrection.

Although the Bible does not provide explicit examples of ending medical treatments, it does offer us a framework for approaching such decisions with faith, wisdom, and trust in God’s providence. As we face these difficult choices, let us seek God’s guidance, consult with medical professionals, and make decisions that honor both the gift of life and the reality of our mortal nature.

How can Christians support loved ones making difficult medical decisions?

Supporting loved ones as they navigate difficult medical decisions is a powerful act of Christian love and compassion. It requires us to embody Christ’s love in practical, emotional, and spiritual ways.

We must be present. Our physical presence, even in silence, can be a powerful source of comfort and support. As the Book of Job teaches us, Job’s friends initially provided great comfort simply by sitting with him in his suffering (Job 2:13). This reminds us that sometimes, the most important thing we can do is to be there, offering a listening ear and a comforting presence (Sizemore, 2006, pp. 216–220).

We must listen with empathy and without judgment. Each person’s journey through illness and end-of-life decisions is unique. As Christians, we are called to “bear one another’s burdens” (Galatians 6:2), which often means creating a safe space for our loved ones to express their fears, doubts, and hopes. This listening should be active and compassionate, seeking to understand their perspective and emotions (Yechoor & Rosand, 2022, pp. 593–594).

It’s also crucial to provide accurate information and encourage open communication with healthcare providers. Many difficult medical decisions are complicated by a lack of understanding or clear communication. As supporters, we can help our loved ones gather information, ask questions, and understand their options. This aligns with the biblical principle of seeking wisdom and understanding (Proverbs 4:7) (Sizemore, 2006, pp. 216–220).

Prayer is another powerful way to support our loved ones. We can pray with them and for them, asking for God’s guidance, peace, and comfort. The Apostle James encourages us, “Is anyone among you sick? Let them call the elders of the church to pray over them” (James 5:14). This reminds us of the importance of spiritual support during times of illness (Marius, 1968, pp. 379–407).

As Christians, we can also offer hope and reassurance rooted in our faith. Reminding our loved ones of God’s love, the hope of resurrection, and the peace that surpasses understanding can provide comfort during difficult times. As Paul writes, “May the God of hope fill you with all joy and peace as you trust in him” (Romans 15:13) (Marius, 1968, pp. 379–407).

Practically, we can offer support by helping with daily tasks, coordinating care, or providing respite for primary caregivers. These acts of service embody Christ’s love in tangible ways and can alleviate some of the stress associated with serious illness and difficult decisions (Scharf et al., 2020).

It’s important to remember that our role is to support, not to make decisions for our loved ones. We should respect their autonomy and right to make their own choices, even if we might disagree. This respects the dignity of each person as created in God’s image (Sizemore, 2006, pp. 216–220).

We should also be mindful of our own emotions and biases. It’s natural to have strong feelings when a loved one is facing difficult medical decisions, but we must be careful not to project our own fears or desires onto them. Seeking support for ourselves, through counseling or support groups, can help us be better supporters for our loved ones (Yechoor & Rosand, 2022, pp. 593–594).

Finally, we must be prepared to support our loved ones in the aftermath of their decisions. Whether they choose to continue or discontinue treatment, they may experience a range of emotions, including guilt, relief, or uncertainty. Our continued presence, love, and support are crucial during these times (Scharf et al., 2020).

Supporting loved ones through difficult medical decisions is a sacred task. It calls us to embody Christ’s love through presence, empathy, prayer, practical help, and unwavering support. By doing so, we not only comfort our loved ones but also bear witness to the compassion and hope that are at the heart of our Christian faith. Let us approach this task with humility, love, and trust in God’s abiding presence.

What does the Bible say about suffering and its purpose in a Christian’s life?

The question of suffering is one that has challenged believers throughout the ages. The Bible does not shy away from the reality of suffering but offers powerful insights into its meaning and purpose in the life of a Christian.

We must understand that suffering is a part of our fallen world. As a result of sin entering the world, we all experience pain, illness, and death (Romans 5:12). But this is not the end of the story. Our faith teaches us that God can work through suffering to accomplish His purposes and to draw us closer to Him (Marius, 1968, pp. 379–407).

The Apostle Paul, who experienced great suffering himself, writes, “We also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope” (Romans 5:3-4). This passage suggests that suffering can be a means of spiritual growth, developing virtues that might otherwise remain dormant (Marius, 1968, pp. 379–407).

Suffering can deepen our reliance on God. In times of pain and difficulty, we are often stripped of our self-sufficiency and brought to a place of greater dependence on divine grace. As Paul recounts God’s words to him, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9). This reminds us that our weaknesses and sufferings can become channels for God’s strength to be manifested in our lives (Marius, 1968, pp. 379–407).

The Bible also teaches us that suffering can be a form of participation in Christ’s own sufferings. Peter writes, “But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed” (1 Peter 4:13). This powerful mystery suggests that our sufferings can unite us more closely with Christ and His redemptive work (Marius, 1968, pp. 379–407).

The Scriptures remind us that suffering is temporary in light of eternity. Paul writes, “I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” (Romans 8:18). This eternal perspective can provide hope and endurance in the midst of trials (Marius, 1968, pp. 379–407).

It’s crucial to note that Although the Bible speaks of the potential purposes of suffering, it does not present suffering as good in itself. Jesus himself wept at the tomb of Lazarus (John 11:35) and prayed for the cup of suffering to pass from Him in Gethsemane (Matthew 26:39). This teaches us that it is natural and right to seek relief from suffering, even as we trust in God’s ultimate purposes (Marius, 1968, pp. 379–407).

The book of Job provides a powerful exploration of the mystery of suffering. While it doesn’t offer easy answers, it reminds us that suffering is not always a direct result of personal sin, and that God’s ways are often beyond our understanding. Job’s faithfulness in the midst of immense suffering stands as a testimony to the possibility of maintaining faith even when we don’t understand why we are suffering (Tuszewicki, 2021).

Psychologically we can understand how suffering can lead to post-traumatic growth, fostering resilience, empathy, and a deeper appreciation for life. This aligns with the biblical teaching that God can bring good out of even the most difficult circumstances (Romans 8:28) (Reyna et al., 2022, pp. 741–754).

As we consider the purpose of suffering in a Christian’s life, we must also remember Jesus’ example of compassion. While suffering can have spiritual purposes, we are still called to alleviate suffering where we can, following Christ’s example of healing and comforting those in pain (Becker, 2020, pp. 163–174).

Although the Bible acknowledges the reality and pain of suffering, it also reveals that suffering can have powerful purposes in a Christian’s life. It can be a means of spiritual growth, deepening our reliance on God, uniting us with Christ, and preparing us for future glory. But this understanding should never lead us to glorify suffering itself or to neglect our calling to alleviate suffering where we can. Instead, it should inspire us to face our trials with hope, trusting in God’s presence and purposes even in our darkest moments.

How can Christians find peace and guidance when facing end-of-life choices?

Facing end-of-life choices is undoubtedly one of the most challenging experiences we can encounter. Yet, as Christians, we are not left without hope or guidance in these difficult times. Let us explore how we can find peace and direction as we navigate these powerful decisions.

We must ground ourselves in prayer and Scripture. As the Psalmist writes, “Be still, and know that I am God” (Psalm 46:10). In the midst of difficult decisions, taking time for quiet reflection and communion with God can provide clarity and peace. Prayer allows us to bring our fears, doubts, and hopes before God, trusting in His loving presence and guidance (Marius, 1968, pp. 379–407).

It’s also crucial to seek wisdom from our faith community. The body of Christ is meant to support and guide us, especially in times of difficulty. As Proverbs 15:22 reminds us, “Plans fail for lack of counsel, but with many advisers they succeed.” This can include speaking with pastoral leaders, trusted fellow believers, and Christian healthcare professionals who can offer both spiritual and practical guidance (Sizemore, 2006, pp. 216–220).

We should also remember the Christian understanding of death. Although we naturally fear death and seek to preserve life, our faith teaches us that death is not the end. As Paul writes, “For to me, to live is Christ and to die is gain” (Philippians 1:21). This perspective can help us approach end-of-life decisions with hope and trust in God’s eternal promises (Marius, 1968, pp. 379–407).

It’s important to consider the concept of stewardship of our bodies. Although we believe in the sanctity of life, we also recognize that there may come a time when extraordinary measures to prolong life may not be the most loving or wise choice. Prayerful discernment, informed by medical expertise and our understanding of God’s will, can help us navigate these complex decisions (Kozakowski, 2023, pp. 52–73).

Psychologically it’s normal to experience a range of emotions when facing end-of-life choices. Acknowledging these feelings and bringing them before God can be an important part of the process. The Psalms provide beautiful examples of honestly expressing our emotions to God, even in times of distress (Reyna et al., 2022, pp. 741–754).

We can also find peace in knowing that we don’t have to have all the answers. As Isaiah 55:9 reminds us, “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” Trusting in God’s sovereignty, even when we don’t understand, can bring a powerful sense of peace (Marius, 1968, pp. 379–407).

Practically, it can be helpful to have advance care planning discussions with loved ones and healthcare providers.

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