162 Some Ethical and Theological Considerations although life, from a Christian perspective, is considered a “gift from God, a creation in the image of God, an object of divine providence”, so death also is ordained of God. Even the time of death and the way in which someone dies are part of the divine order. [8] Death is portrayed in the Scriptures in both a negative and positive light and as a boundary between the human and the Divine.  Clowney’s  vivid  description  of  death  demonstrates that it is not something to be taken lightly: The  brevity  of  man’s  life  [stands]  in  fearful  contrast with God’s eternity…. Death’s shadow flies upon us and blots out today’s sunlight with tomorrow’s dark- ness. [9] Death reminds us that we depend upon God for our exis- tence (cf. Acts 17:28), and according to Barth it forms a limit between God and humankind. [10] Although the author of Psalm 116 begins with a thanksgiving to God for extending his life, he later declares that the death of God’s people can be “precious” in the Lord’s sight. These Scriptures lead us to the end-of-life bioethical concept of a ‘good death’ (the original and literal meaning of ‘eutha- nasia’). The authors of a book entitled Dying Well describe a good death in ideal terms, …ending one’s days in old age, relieved of disabling pain,  surrounded  by  friends  and  family,  attended  by sensitive  caregivers,  reconciled  with  all  persons…at peace with God. [11] Of course, there are many other dynamics to be considered, such as when death comes in a violent way to the young, etc. However, if a ‘good death’ is possible, and if eternal life is understood as an existence beyond this one, we are faced with