The word love holds many different meanings for many different people. The concept of Christian love is similar in that it also includes a multitude of facets. However, the Catechism of the Catholic Church does appear to outline the basic premise of love. Love is "the fundamental and innate vocation of every human being. For man is created in the image and likeness of God who is himself love" (1604). The definition found in the Catechism establishes that it is the calling of

Meilaender, Gilbert. The Limits of Love. University Park: The Pennsylvania State

What exactly do we find ourselves left with? We have now achieved an understanding that issues at the end of life cannot be fully understood without the concept of Christian love. It is possible for us to declare, as Meilaender does, that "love could never euthanatize" (92). Some might argue that this point is inherently flawed. However, this is the foundation of the Christian stance on this issue. In the Christian view, love would not permit any action which occurs with the overall aim of death. Opposing claims that humanitarian acts are those of love miss this essential point. Meilaender describes the designation of these Humanitarian acts as loving as a matter of temptation. They are temptation in that they are examples of an attempt to usurp the authority of God. We have previously established that humanity includes the inherent requirement of obedience to God, based on respect for God's gift of life. True respect of that gift must be accompanied by an understanding of the limits which are imposed upon humanity. Any definition of love in a humanitarian manner moves the concept beyond the boundaries of the limits imposed by God. This must, therefore, disallowed. Accepting, then, that love is an essential, but limited, component of humanity, it must be realized that any actions which aim to bring about the end of life are inherently impermissible.

Pope John Paul II. "Euthanasia." On Moral Medicine. 1998 2nd Ed.

every person to love. This is the essential fundamental from which all of humanity is meant to proceed. Difficulties arise in attempting to answer this innate call. Individuals may have different views on what exactly it means to answer the call to love. We will first ponder this in light of the circumstances of the end of life situation. In any position on end of life situations, two scenarios may be present. Either acting to preserve life will outweigh the relief of suffering or relieving suffering will outweigh the preservation of life. Examples are present within Christian teaching which are fully applicable to the question of preservation of life at all costs. An excellent example can be found in the incarnate nature of Jesus Christ. "Christ Jesus, Who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross" (Phil 2:6-8). In this example of Christ's love, lessons abound. Love cannot always seek to possess. Love cannot be used to justify the decision to preserve life at all costs and for as long as possible. Part of true love is letting go. In the incarnation of the Word, Jesus did not cling to equality with God at all costs. True love of humanity allowed Christ to let go of pure divinity, just as true love sometimes calls for a person to let go of life. Actions that attempt to preserve life unconditionally, then, fail to adhere to an important facet comprising Christian love. True love sometimes must learn to let go. Therefore, assertions supporting the preservation of life at all costs are invalid.

The result of this action may be viewed as beneficial by others. It is conceivable that supporters might make the claim that ending the life of a person in this situation is another example of alleviating prolonged suffering. However, once again, a beneficial result must not be viewed in a type of

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