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The practice of health care providers at all levels brings you into contact with people from a variety of faiths. This calls for knowledge and understanding of a diversity of faith expressions; for the purpose of this course, the focus will be on the Christian worldview.

Based on “Case Study: End of Life Decisions,” the Christian worldview, and the worldview questions presented in the required topic study materials you will complete an ethical analysis of George’s situation and his decision from the perspective of the Christian worldview.

Provide a 1,500-2,000-word ethical analysis while answering the following questions:

  1. How would George interpret his suffering in light of the Christian narrative, with an emphasis on the fallenness of the world?
  2. How would George interpret his suffering in light of the Christian narrative, with an emphasis on the hope of resurrection?
  3. As George contemplates life with amyotrophic lateral sclerosis (ALS), how would the Christian worldview inform his view about the value of his life as a person?
  4. What sorts of values and considerations would the Christian worldview focus on in deliberating about whether or not George should opt for euthanasia?
  5. Based on the values and considerations above, what options would be morally justified in the Christian worldview for George and why?
  6. Based on your worldview, what decision would you make if you were in George’s situation?

Remember to support your responses with the topic study materials.

Prepare this assignment according to the guidelines found in the APA Style Guide, located in the Student Success Center. An abstract is required.

This assignment uses a rubric. Please review the rubric prior to beginning the assignment to become familiar with the expectations for successful completion.

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Case Study:

End of Life Decisions

George is a successful attorney in his mid-fifties.He is also

a legal scholar, holding a teaching post at the local university law school in Oregon. George is also actively involved in

his teenage son’s basketball league,coaching regularly for their team. Recently, George has experienced muscle weakness and unresponsive muscle coordination. He was forced to

seek medical attention after he fell and injured his hip. After an

examination at the local hospital following his fall, the attending physician suspected that George may be showing

early symptoms for amyotrophic lateral sclerosis (ALS), a degenerative disease affecting the nerve cells in the brain and spinal cord.The week following the initial examination, further

testing revealed a positive diagnosis of ALS. ALS is progressive

and gradually causes motor neuron deterioration and muscle atrophy to the point of complete muscle control loss.

There is currently no cure for ALS, and the median life expectancy is between 3 and 4 years, though it is not uncommon for some to

live 10 or more years. The progressive muscle atrophy

and deterioration of motor neurons leads to the

loss of the ability to speak, move, eat,

and breathe. However, sight, touch, hearing, taste, and smell are not affected. Patients will be wheelchair bound and eventually need permanent ventilator support to assist with breathing.

George and his family are devastated by the diagnosis. George knows that treatment options

only attempt to slow down the degeneration, but the symptoms

will eventually come. He will eventually be wheelchair bound and be unable to move, eat, speak, or even breathe on his own. In contemplating his future life with ALS, George begins to dread the prospect of losing his mobility and even speech. He imagines his life in complete dependence upon others for basic everyday functions and perceives the possibility of eventually degenerating to

the point at which he is a prisoner in his own body. Would he be willing to undergo such torture, such loss of his own dignity and power? George thus begins inquiring about the possibility of voluntary euthanasia.

 

 

PHI-413V Topic 4 Overview

Death, Dying, and Grief

Introduction

Death and dying are a bitter part of the reality of

life, in general, and a particularly

common experience for those called to health care.

The nature and meaning of death is

not simply biological or scientific, but rather involves deep philosophical and religious

questions. Once again, medical technology has changed the scope, quality, and experience of death (or at least the dying process). It has even prompted a changing of the very definition of death.

Death in the 21st Century

One of the incredible benefits of modern science and its application in medical technology has been the ability to extend physiological life. In the 1960s, the development of CPR, ventilators, and the like allowed never-before-seen intervention in the process of dying, such that a “millennia-old general understanding of what it meant

to be dead” was transformed (Veatch, Haddad, & English, 2010, pp. 390-391). In the field of biomedical ethics, the very definition of

what it means to be dead is a controversial topic. In continuing with a fundamental theme running throughout this

course, it should be noted that while the pathophysiological and scientifically detectablesigns of death are crucial in this debate, they should not be taken to be determinative or comprehensive. This debate still crucially depends on the philosophical background of one’s anthropology (i.e., view of personhood) and in the resulting interpretation of these scientific and physiological signs. The medical definition of death is not a purely or irreducibly scientific question.

Worldview and the Meaning of Death

Two of the more controversial issues in bioethics are euthanasia and physician- assisted suicide. As you read and research the ethics surrounding these issues, consider how the Christian worldview would analyze the ethics of such actions. On a worldview level, the

question of the medical definition of death is just the tip of the iceberg in terms of the broader significance and ultimate meaning of death.Whether or not there is any meaning to death and what it might be is a question of one’s worldview. Questions

regarding whether or not there will be ultimate moral accountability for the way one lived life and whether there is an afterlife are key questions in this regard. The very phenomenon of the loss of (at the very least) physiological and perhaps conscious integrity and activity is a fact of life that calls for explanation.Once again, an accurate understanding of religion and worldview is required.

Furthermore, the distinctions among each religion must be appreciated and not collapsed into one another. The way in which both technology and religious background color the experience and meaning of death (both in dying and grieving) must also be appreciated. Whatever rituals or practices a religious or cultural group engages in are informed by a view regarding the nature and meaning of death that fits within an overarching worldview narrative.

Death in the Christian Worldview

Death takes on a particular meaning when seen within the Christian narrative. It is, in fact, not the greatest evil that could befall a hum

an being and is furthermore transformed in the light of the resurrection of Jesus Christ. The Christian teaching that”God died” essentially transforms the way in which death is seen and experienced(Sanders, 2007, pp. 6-8). Death is certainly a tragedy and an evil, but it is now a conquered enemy. It is a conquered enemy because in the Christian biblical narrative,death is a perversion of God’s original design plan. And yet, the Christian God constantly redeems that which is broken 

Loss and Grief

Death is a particularly traumatic and difficult experience for both family and caregivers.Understanding the process and stages of grieving is immensely beneficial for caregivers to assess the well-being of patients and families.There are numerous resources that can be of tremendous benefit for both caregivers and family. One of the most influential is the work of American psychiatrist Elizabeth Kubler-Ross. Perhaps the most influential

insight of her work was to notice certain patterns or stages in the human experience of grief, especially after the loss of a loved one in death. She called these the five stages of grief. Briefly, they include the following: (a) denial, (b) anger, (c) bargaining, (d)

depression, and (e) acceptance (as cited in HealGrief, 2016).

Expectations regarding an afterlife will in large part determine the manner in which patients and families welcome or spurn the prospect of death. Furthermore, the way in which a person experiences the stages of grief will be in the context of his or her

worldview. Christian theologian Nicholas Wolterstor ff’s (1987) memoir,Lament for a Son, is a personal reflection of his own personal grief after losing his 25-year-old son in a

mountain climbing accident. As he engages with his own grief and experience, it becomes clear that everything is ultimately seen in the light of God’s loving control and the ultimate hope found in the life, death, and resurrection of Jesus Christ.

 

Why Did God Become Man? Incarnation, Atonement, and

Resurrection

Jesus was the Son of God before he was born into our world. The event of God taking on flesh and dwelling among us—the incarnation—is amazing and is celebrated all over the world at Christmas. The incarnation is proclaimed clearly throughout the New Testament (Luke 1:35; John 1:14; Phil. 2:5-7).

So why did God become man? The most famous verse in the Bible clearly tells us, “For God so loved the world, that he gave his only Son,that whoever believes in him should not perish but have eternal life” (John 3:16 NIV).

And Jesus knew what this would

require of him. He stated in Matthew 20:28, “The So

n of Man came not to be served but

to serve, and to give his life as a ransom for many

.”

God is both holy and just, so although he created humanity to be immortal, he could not

accept them into his holy kingdom in their sinful state. So from the beginning God

enacted and unfolded his plan for humanity, to redeem a people for himself (Titus 2:11-

14), requiring that justice be upheld and sin punished. Therefore, a sacrificial lamb was

needed—one that could atone for the sins of the world. Only the perfect and sinless

Lamb of God would be sufficient. Yes, God himself would have to be the sacrifice

somehow.

So the incarnation led inexorably to the cross, the

torturous experience that had been

prophesied nearly a thousand years earlier by David

in Psalm 22. All four Gospels give

vivid accounts of the crucifixion of Jesus, the mos

t unjust execution ever to be carried

out, as testified by the centurion there who said,

“Certainly this man was innocent!”

(Luke 23:47). But as unjust as the crucifixion was,

Jesus willingly accepted it, for as the

Son of God he could easily have been rescued (Matt.

26:53). Instead, Jesus bore the sins

of the world on the cross. This is called the atonement—the reconciliation of humanity

with God through the sufferings and sacrificial death of Christ.

It is interesting that the clearest account of the

atonement is found in the prophecy of

Isaiah 53: 5-12 (NKJV) where the atonement is specifically stated seven times:

He was wounded for our transgressions; he was crush

ed for our iniquities…and

the Lord has laid on him the iniquity of us all…stricken for the transgression of my people…when his soul makes an offering for sin…and he shall bear their iniquities…yet he bore the sin of many.

God went out of his way to make the extent he would go to bring about reconciliation clear.

The resurrection of Jesus Christ is by far the climax of his life. .All four Gospels provide

vivid accounts of this amazing miracle that conquer

ed death. There have been many

who looked at the history of the times, read the many accounts of what happened both

in the Bible and in other sources, and came to the

inevitable conclusion that there is no

other explanation for what happened except that Jesus surely rose from the dead. After

the crucifixion, the disciples gave up and went back to fishing—the 3 years of

exhilarating ministry were over. But then the resurrection changed everything. It was

not long before the disciples were accused of turning “the world upside down” (Acts

17:6). This world-changing event was not just a historical miracle, it was a sign of the

promise that God gave to those who put their faith

in him. Death is a conquered enemy

because Jesus’s resurrection from the dead made a way of salvation, and also was a sign

of the future that God has for those that have died

“in Christ.”

The phrase “in Christ” is very common in the New Testament and crucial to

understanding the gospel. To be “in Christ” means t

o place your “hope in Christ” (Eph.1:12), or in other words, making Christ the object

of your faith. Paul expresses the

gospel message most succinctly in Galatians 2:16 where he says, “a person is not

justified by works of the law, but through faith in

Jesus Christ.”

Conclusion

Christianity is unlike virtually every other religion in the world. Other religions show you

what they believe is a way to God by living in a certain manner, praying certain prayers,

and many other religious customs. Christianity teaches that people are not capable of being good enough, which is precisely why God sent Jesus to be the Savior of the world.

Other religions offer good advice, whereas Christ offers good news, the gospel—which is

that by trusting in what he has already done for yo

u, you are restored.

Other religions offer possible salvation (eternal life in heaven) through trusting in one’s

own good works, while Christianity offers certain salvation through trusting in Christ’s

good works. Paul makes this clear in Ephesians 2:8-

9, “For by grace you have been saved

through faith. And this is not your own doing; it i

s the gift of God, not a result of

works, so that no one may boast” (ESV). The final chapter in the biblical narrative will involve a restoration of all creation, and those that died in Christ will be resurrected and receive imperishable bodies.

References

HealGrief. (2016). Understanding grief and loss: An

overview. Retrieved from http://http://healgrief.org/understanding-grief/

Sanders, F. (2007). Chalcedonian categories for the

gospel narrative. In F. Sanders & K.Issler (Eds.),

Jesus in trinitarian perspective

(pp. 1-41). Nashville, TN: B&H Academic.

Veatch, R. M., Haddad, A., & English, D. (2010).

Case studies in biomedical ethics

. New

York, NY: Oxford University Press.

Verhey, A. (2011).

The Christian art of dying: Learning from Jesus. Grand Rapids, MI:

Wm. B. Eerdmans Publishing Company.Wolterstorff, N. (1987).

Lament for a son. Grand Rapids, MI: Wm. B. Eerdmans

Publishing Company.

© 2019. Grand Canyon University. All Rights Reserve

 

 STUDY MATERIALS.

Read Chapters 10-12 in Called to Care: A Christian Worldview for Nursing.

URL:

http://gcumedia.com/digital-resources/intervarsity-press/2006/called-to-care_a-christian-worldview-for-nursing_ebook_2e.php

Read Chapters 6 and 12 in Bioethics: A Primer for Christians.

URL:

http://gcumedia.com/digital-resources/wm-b-eerdmans-publishing-co/2013/bioethics_a-primer-for-christians_ebook_3e.php

Read “Why Hospitals and Families Still Struggle to Define Death,” by Singh, located on the NPR website (2014).

URL:

http://www.npr.org/blogs/health/2014/01/10/261391130/why-hospitals-and-families-still-struggle-to-define-death

Read the Introduction and Chapters 1-3 of “Defining Death: Medical, Legal and Ethical Issues in the Determination of Death” by the President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research (1984).

URL:

https://repository.library.georgetown.edu/bitstream/handle/10822/559345/defining_death.pdf?sequence=1

Read “The 5 Stages of Loss and Grief,” by Axelrod, located on the PsychCentral website.

URL:

http://psychcentral.com/lib/the-5-stages-of-loss-and-grief/000617

Read “Medical Futility,” by Delisser, from The Penn Center Guide to Bioethics (2009).

URL:

https://lopes.idm.oclc.org/login?url=https://search.credoreference.com/content/entry/sppbioeth/medical_futility/0?institutionId=5865

Read “Palliative Care,” by Wiegand, from The Penn Center Guide to Bioethics (2009).

URL:

https://lopes.idm.oclc.org/login?qurl=http://search.credoreference.com.lopes.idm.oclc.org/content/entry/sppbioeth/palliative_care/0

Read “Euthanasia,” by Wells, Frey, and Cataldo, from Gale Encyclopedia of Nursing and Allied Health (2013).

URL:

https://lopes.idm.oclc.org/login?url=https://search.credoreference.com/content/entry/galegnaah/euthanasia/0?institutionId=5865

 

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