The faith versus works dichotomy that has been a foundation of Protestant Christianity for centuries is derived in large part from a flawed understanding of Paul's theology in the epistles to the Galatians and Romans. In the wake of WWII, scholars began reexamining Pauline theological constructs and proposing new ways of understanding Paul's arguments regarding faith and works. James D. G. Dunn dubbed this dialogue the "new perspective." This paper will contribute to one particular aspect of new perspective dialogue: understanding the relation of the paranetic material in the final two chapters of Galatians to Paul's theological arguments in the main body of the letter (1:1-5:12). The ethical imperatives in 5:13-6:10 have often been ignored or explained away due to the fact that they are difficult to reconcile with the faith-only, anti-works bias in the traditional Lutheran interpretation of Paul's theology. It has been customary to view the fruit of the Spirit in Galatians more as a description of what the Spirit does in the life of a believer than any kind of an ethical imperative (though similar imperatives are found throughout the New Testament). Some scholars have suggested that the ethical section of the letter was appended later, or perhaps attached as a general directive unrelated to the specific occasion of the main body of the letter. However, if the ethics cannot be reconciled with their theological foundations, the theology must be misunderstood; we cannot respond by devaluing or deemphasizing ethical systems. Theology cannot be interpreted without considering the ethical imperatives it enjoins. My thesis is that the Pauline ethical imperatives in Galatians are directly related to the theological arguments that precede them, and that a scholarly engagement of these imperatives can illuminate Paul's theology and facilitate a more fruitful understanding. In demonstrating the theological/ethical connections, I will consider the occasion of the letter, Paul's narrative reinterpretations, antithetical constructions, and indicative/ imperative formulas, the tension between salvation-historical and apocalyptic perspectives, and the truth for Paul that transcends the occasion of the epistle.

The thesis deals with the very last issues of a person from the psychologically-ethical view, however it doesn't neglect the social view. With the topic is worked also in a context of selected current ethical systems, mainly deontologism and utilitarianism, also regarding the topic of the thesis, the topic of bioethics is discussed as well. Regarding the field of psychology, the thesis elaborates more in detail on the existential psychotherapy, actually also on the logotherapy, which was shaped by an Austrian psychologist Viktor E. Frankl. There is also included the problematics of burial, the possibilities of giving a last farewell, also in a religious and an ethnical point of view. The key part of the thesis deals mainly with a needed psychosocial care for the terminally ill, the dying and also their close ones, in the times of pre finem, in finem and post finem by the prospective death of adults, it deals also with the influence of this care on the experiencing of the final period of life of the dying, and the following grieving of the survivors. In the thesis is also shortly mentioned the topic of palliative and hospice care. The thesis also follows the evaluation of the influence of the last farewell on the process of the survivors' grieving. The inspiration for writing the thesis were apart from professional literature and other professional sources also to a bigger extent the many years of work experience of the author, thanks to which is the work supplemented with many own cases.