that can be made to determine whether a person is dead, such as cessation of respiration or a flat EEG". Thus, brain death is a criterion of death that may serve "as a symbol of when it is time to die". A person must not delay death so long that it is no longer possible to die a good death. On the subject of suicide, Hauerwas challenges the claim that autonomous suicide is morally acceptable, but also wants to distinguish himself from the position that denies rational suicide. He believes that suicide can be and often is a rational decision of an "autonomous" agent, but does not agree with the notion that it is justified. He contends that suicide as an institution must be considered morally doubtful, as the life that we are given should be considered a gift bestowed upon us by God. To many, the term "rational suicide" is based on the assumption that the decision to live or die depends on whether life has a meaning or purpose. Hauerwas, however, contends that the reason we should live on, is because our lives are not ours, and as such, reminds us that there is a commitment to keep on living. Yet, while there may be times in our lives where suicide may seem rational, mere existence allows us to enjoy certain joys, such as helping another, or healing the sick, that should be enough to sustain our commitment to living. According to Hauerwas, a "good death is a death that we can prepare for through living because we are able to see that death is but a necessary correlative to a good life." A long life may give a person more of a chance to have a good death because he may be able to get himself morally in line during that time period, but it is also possible to die well quickly if you have lived morally. A good death also requires that the death be morally in proportion with the way one lived and was sustained, and occurs in a way that allows those caring for us to see that they are sustaining us. On the subject of abortion, Hauerwas notes that "Christians in America are tempted to think of issues like abortion primarily in legal terms such as rights." Another move is to view abortion in medical terms. Hauerwas observes that "Christians maintain that the