Latest / EL TREN DE LA VIDA / EL TREN DE LA VIDA 25-07-24

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EL TREN DE LA VIDA 25-07-24 · EL TREN DE LA VIDA

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  Good morning, friends and friends, I am Julio Pérez and this is the
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  train of life, a radio adventure along the routes of the heart. I
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  want to invite you to travel with me and dream together in a better world,
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  a different world where men and women of good will can live in peace
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  and freedom. The train of life is a magaxine of good news and hope.
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  This is a radio time specially designed for people like you and like so
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  many truth seekers, of the only truth that can make us authentic free come
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  on, I invite you to travel with us on the safest train of all,
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  which will certainly take you to safe harbour. This is the train of
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  life. Or ask, good morning, Spain, good day. Friends and
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  friends, this is Julio Perez, a good friend. I invite you to
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  live with n o. It' s a spiritually refreshing summer. This summer
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  two thousand twenty- one. Come with me, let' s travel together
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  along the paths of the heart and the intricacies of the human soul. Let
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  ' s go there Hi, friends, I' m with you again.
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  I am Julio Pérez Jiménez, pastor of office, evangelical pastor, Christian pastor,
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  not shepherd of animal sheep, but human sheep in the good sense,
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  the most benign sense of the word. I have been a social communicator for
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  many years, before being in this environment, from Ona pau Catalonia, and
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  well, here we are. I am a communicator of God’ s good
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  news for the world around us. But today I want to talk to you,
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  if I may, about the fear virus. It' s my last
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  public reflection on Digital Protestant. Every week I have a reflection and in this
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  case I' m talking about the fear virus. This idea is suggestive,
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  indeed, the pandemic of fear more in these times because of the continuous chain
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  of attacks that we have experienced in the last twenty years since the two thousand
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  one. Most especially in the past there were not many major attacks, but
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  especially two thousand and one with the attack on the Twin Towers by an Islamic
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  fundamentalist group in Alcaeda. For the attack on the pintagon of the United States
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  also good, something incredible and then, from there a chain of attacks is
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  generated in many parts of the world, including Spain, in the two thousand
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  four, the attack in Madrid, the eleven- metre attack that ended the
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  lives of practically many people, also from a couple of hundred people, many
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  injured. The truth is that the feeling of fear over the terrorist threat anywhere
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  in the world. Since then and until now, well, we had the
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  Barcelona bombing, on the Ramblas of Barcelona, an attack in the two thousand
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  seventeen, a really bloodthirsty attack. Also and we see in France, in
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  Germany, in England, in Holland, in several countries of Europe, East
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  the solitary balloons and then in other countries of the world, on the different
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  continents, has become a kind of highly contagious virus this subject of terrorism,
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  gihadist terrorism in the majority and throughout the civilized world. There are practically accusations
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  of sons, these kinds of criminal attacks and attacks against the population. To
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  this worldwide plague that we have been living for so many years, without a
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  doubt, we have to add to it the devastating pandemic of covid, of
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  covid two thousand nineteen, I would say two thousand nineteen, two thousand twenty,
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  two thousand twenty one, that we are still suffering and we still have
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  for some time in the whole world for some time, although we have the
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  expectation and hope of vaccines, the vaccination process, which seems to be going
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  to take longer than expected. Throughout this year, we' re probably going
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  into generalized group immunity. But with all this, if we don' t
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  have any other strange shock, because this is really another virus that is scaring
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  the world' s population. Think that there are already three million deaths from
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  the coronavirus and millions of people infected, millions infected and many sick and with
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  side effects, etcetera, etcetera. For all these pathologies, in some moments
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  they have transformed into episodes of collective panic in the citizenry. And we are
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  seeing it today with the covid and we are talking about a reactive fear due
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  to a series of alarming and frightening events. In this case we talked about
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  fundamentalism and, above all, global terrorism, which attacks defenseless citizens with over
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  text of the invocation of a religion and in a criminal way, and also
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  he covets in this case, an invisible enemy that affects all of us,
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  all of humanity without exception, terrorism and this global virus that continues to threaten
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  us, harassing us. The philosopher José Antonio Marina is the philosopher and sociologist
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  José Antonio Marina, one of the men in the most prestigious minds we have
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  in the country. He has written, writer of several books, university professor,
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  professor, a really very enlightened man. I' ve interviewed him at
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  some point on the train of life. He has a book that I have
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  read, I have read several of it. He has a book that is
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  called because I am a Christian, a book that declares itself a cultural Christian,
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  but a book of his own that comes to the case of what we
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  are talking about, entitled anatomy of fear. And there José Antonio Marino presents
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  us with a cartographic description of the different human fears. In his most varied
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  expressions, says José María, José Antonio Marina, pardon. There are no
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  species more afraid than human. An extract. Thus begins the journey through the
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  mysterious and terrible paths of one of the most universal emotions, fear. There
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  are more fearful people than others. It seems that there is a certain predisposition
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  towards negative affectivity, and that this fear its way of perceiving the world arises
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  from the interaction between what the subject feels and what the subject perceives. As
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  a threatening, Marina also defines fear in this way an unpleasant, aversive,
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  restless feeling. With activation of the autonomic nervous system, annoying sensitivity in the
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  digestive system, in the digestive system, in the respiratory system or in the
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  cardio vesicular, feeling of lack of control and implementation of some of the programs
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  of amororontamiento, such as flight, struggle and immobility, submission, And all
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  this because the subject is in the presence of a danger and this causes him
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  a fear, a greater degree in many cases. In this work of the
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  anatomy of fear, I believe, all the essential aspects of human fears and
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  fears are addressed. It' s highly recommended to read it. Mistrust and
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  suspicions roam among the people of our insecure cities. We can guess by the
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  news we watch on TV. The fear of dying prematurely? It' s
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  a fear and now we' re checking it because it' s instinctive this,
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  the fear of dying prematurely, the fear of suffering any tragedy, the
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  fear of getting sick, the fear of new pandemics, we don' t
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  know if they' ll come. They seem to be predicting that new pandemics
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  and some really very harmful ones will come. Well, this fear that we
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  hadn' t had until very recently with the coronavirus and some other pandemics of
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  avian influenza and Ebola and some other issues that alert us that we are exposed.
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  Not the fear of new pandemics, the fear of the uncertain future,
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  the fear of even living the uncertainties that give us life itself and the fear
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  of unwanted loneliness for others as well. Many are our and distressing bread every
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  day of every day, for millions of people. That is fear of dying
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  prematurely, fear of suffering tragedies, fear of illness, fear of new pandemics,
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  fear of the uncertain future, fear of uncertainties even to live and also
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  fear of loneliness. So many fears. There are no people who are afraid
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  of violence in any corner. He thinks they' re going to rob him,
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  they' re going to rob him, they' re going to rob
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  him, but we can' t live in fear of all the potential dangers
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  in humanity. It is true that we must take precautionary measures to take this
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  personal and collective precaution because of what is happening, what we are seeing now
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  with the virus and with it as well and with the attack, with the
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  terrorist issue, and it will continue to happen in a world so demonically fallen,
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  a world really demonically fallen away from God, our creator, to which
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  we do not take into account. We have made our Tower of Babel and
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  have expelled God from our collective projects. And well, and what God'
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  s for is a sacred totten religion, no, no, I' m
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  not talking about religion. I am talking about the God who created us,
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  the God who loves us and wants to help us if we count on him.
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  But neither can we fall into a generalized psychosis that could cause us real
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  social havoc, even in mental health, as is being proven by the pandemic,
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  can even seriously disrupt the lives of people in our cities. If this
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  tendency to infodemia, fear, disease, contagion is not limited, although it
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  is a latent danger, but we need to rest somewhere. Someone has to
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  impart security, serenity and peace to our personal well- being. So what
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  could be the antivirus of fear of everything that is happening in this global village,
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  our so- called world. The antonym of fear, according to Marina,
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  and it' s deductible. Besides, it' s courage and courage.
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  On many occasions, José Antonio Marina distinguishes fear as an emotion and cowardice
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  as a behavior. And this reminded me of the wise words of the Apostle
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  Paul' s new testament, because God has not given us the spirit of
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  cowardice, but of power, of the power of God, of love and
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  of self- control. Second Timothy speaks of this. The antivirus of fear
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  is the courage that the Christian experience is given to us by divinity. God
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  has given us the spirit of cowardice, but of power, of courage,
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  of courage. It is an inner strength capable of dealing with unpredictable threats.
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  That spirit of power, that determined and trusting attitude in God above all negative
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  prognosis. And this is one of the many resources that God’ s holy
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  spirit has, such as the power of conviction and determination that it imparts to
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  us, God’ s spirit and self- control, the temperance that this
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  text suggests to us. God has given us a spirit of power, love
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  and self- control, temperance to control, not to despair and lose our
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  roles, and this can make the ghosts run away from the fear of our
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  life. These resources are not purchased or sold at any pharmacy or in self
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  - surveillance courses against fear. There is no masterful formula for that. After
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  speaking for the flower and cream of philosophical thought, José Antonio Marina, in
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  his magnificent treatise on fear and courage, the anatomy of fear, defines value
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  as an ethical act rather than a mere interesting psychological mechanism. I would say
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  that even more than ethical, it is an act of responsibility that is supported,
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  at best, by active trust in God, in our Lord who becomes
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  something like our precious faith in God' s true promises. God fulfills what
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  he promises and this is, in short, the antidote, the antidote against
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  fear, the most effective antidote against fear of any nao nature. Therefore,
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  interesting reflection. Jesus made many frequent allusions to fear against fear. They'
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  re not just words. Jesus' words have spirit and life. They are
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  the words of Jesus, fear not. Trust in the world you will have
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  affliction, but I have overcome the world and so many balsamic comforting words from
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  Jesus that when we embrace them and cling to them as the mast from this
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  ship of life that is so turbulent sometimes, but that there we are trusting
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  in God against all negative prognosis. And this gives us peace, children and
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  security in the depths of our being my peace I leave you says Jesus,
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  my peace I give you, I give it to us as the world gives
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  it. It is a transitory peace of the absence of war, of the
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  conflict of war, but it is a deep peace, a therapeutic past the
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  part of the soul. And this is the big difference between the human resources
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  and the divine resources that become for us the antivirus, the antivirus of fear,
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  the antivirus against fear, against the pandemic of fear, against all kinds
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  of fears that have been and, for having, the antivirus of fear from
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  God, against the virus of fear that there is in this world fallen there.
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  I leave that until soon, friends, on the train of life life,
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  because it is again very good morning, friends and friends, I was
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  speaking to you at an open heart there more intimately, talking about the virus
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  of fear. Yes, yes, this virus that has been very much attuned
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  to us with the issue of the pandemic and other surrounding fears. We are
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  so susceptible to fear of everything or almost everything and many, not to say
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  everyone. Well, but it' s a reflection to keep in mind.
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  Well, they' re going to accompany me this morning because I' ve
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  invited a parade of personalities of intellectuals from the evangelical world, doctors, theologians,
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  journalists, writers, psychologists, sociologists, theologians and pastors who know a
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  lot about this, what we' re going to talk about today. A
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  public reflection on what our attitude to death should be. A little gloomy or
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  not the subject, but interesting. Interestingly let' s approach it, say
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  different angles, because death, death, is an inevitable fact. The Bible,
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  which is the word of God, says it is established for men to
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  die once and after this the final judgment. Yes, but as for death,
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  death is the wages of sin, of our original sin, and of
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  our personal sin. It is death, spiritual death, and physical death.
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  But then there is a resurrection. That I was talking about this last week,
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  precisely or a couple of weeks ago, more precisely. But let'
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  s talk a little bit. Let' s hear out loud, thoughtful voices
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  about what our attitude to death should be, the fact of death. Well,
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  I think we' re going to draw some conclusions. Take note.
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  At the next stop we will find Dr Luis Carballosa, doctor in theology and
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  doctor in history, also magnificent professor. He has also been my Bible teacher
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  years to and we will talk to him among many subjects that I always propose.
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  Heaven exists or is a religious fable. It is a fable of Christians
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  or believers, because in many religions there is talk of a paradise of irvan,
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  of a heaven. The sky exists. That movie was so popular.
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  The real heaven if good and other novels of experiences also beyond life after life,
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  but we want to speak from the perspective of a gifted man. What
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  Dr Luis Carballos is like, he exists to heaven and if he exists,
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  how is he who can go to heaven? You gotta be good guys to
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  go to heaven or how, how you get into heaven. You can come
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  in. It' s a habitable place, accessible to all. Well he
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  will tell us on purpose speaking of death by contrast, Dr Luis Carbal,
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  that is, do not miss it and then, a little later, the
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  final straight, we will be talking about more earthly issues with the psychiatrist and
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  Dr Pablo Martínez Vila, magnificent psychiatrist wherever they are. Today we will talk
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  to him about personality limit disorder, a matter to listen to, to take
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  good note. Uh, first, for whoever we have around us. It
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  wasn' t like any of us could get into that swampy terrain. In
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  any case, let' s get first- hand with psychiatrist Pablo Martínez about
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  the disorder, a personality limit, good music, good company, and let
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  ' s go ahead in the train of life. Let' s go there,
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  on the train of life. I don' t even like to go
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  out on the street with the good people of light on, hearts that don
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  ' t fit inside. Oh, how I like spring life. Nebra tros
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  open songs that aren' t lies that miracle that kisses live. Oh how
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  I like life, go where the wind takes us, where dreams shout at
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  us, where they tell me always love And what I like that praying about
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  there. Without measure, I' m gonna be able to settle my bones.
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  Oh, I like life. Stop feeling it. I confess to knowing
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  that she' ll always get hurt, if that' s where I make
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  it up. I like the life I like, I like, I like,
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  I like, I like life, I like, I like, I
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  like, I like, I like, I like, I like for life.
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  I like to live the moment, to steal time from any farewell,
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  to leave Gracias God, to run out to him as I like life,
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  to see that you feel the same way you feel, to know, to
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  judge and to hide it from leaving, to know also to listen to the
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  silence, as I like life, to go where the wind takes us,
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  where the dreams shout to us when they tell me of always love. I
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  like life. What I like is that being able to smile at me without
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  measuring to move you more than giving me the Sayos dreams. I like life,
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  because I' m going to serve it I' m going to show
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  you that you always get the wound if you' re from where I'
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  m going with the invention. I like the wound, like it, like
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  it, like it, like you we will, see and like it,
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  like it, like it, like it, like it. What I like
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  to safa me to smile without a drink, to fuck me are cramping my
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  bones. Oh, I like life like talking about feeling it. I confess
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  you know I get out of the wounds where I make it up. I
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  like to make you feel it, I confess that I always trust to laugh
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  aya. I like life, I like what I like about offenses, a
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  hard life, I like it, but I like it, I say,
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  I like life. I like it after everything we' ve been through to
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  get to this summer. Or we only have one thing to say, so
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  come on the river boy. We are ah such good s worth, Come
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  then let him pass, angel and there. Two thanks. This is one
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  of the most anticipated summers of our lives. Don' t let imprudence spoil
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  the train of life, an exciting journey along the paths of the heart,
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  an unforgettable journey at the rate of death trem, that unexpected ghost many times
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  or predictable in so many other cases. Why we die when we refuse to
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  die, no one wants to die. There is an instinct for survival that
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  we would like to live forever, but we cannot because death traps us.
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  But what should our attitude to death be? We want this morning to hear
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  authoritative voices, voices of men and women who are notaries of death. Dr
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  Modestor Roca is notary of human difficulties, but also of near- death full
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  yauma, our dear friend, the drowned already mallenas. We can also speak
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  to journalist José de Segovia, the Protestant pastor and also social communicator already stuck
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  or clinical psychologist, Don Daniel Gasso. They' ll be talking to us
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  about these things this morning here on the train of life, to see how
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  we resolve the matter, how we adopt the right attitude. And these are
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  not words that the wind takes away, they are realities that we have to
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  incorporate into our lives to free ourselves from fear. Very good morning, dear
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  friend dotor Roca Hello or in Riyadh that I Jew what, so, addressing
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  a subject that you are frequently witness, truth, unfortunately, in the worst
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  cases, not death, for yes, the truth is that doctors, especially
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  those who have public exercise, are in front of society. We have the
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  privilege of being born, of seeing birth, and also the sad moment of
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  the disappearance of a human life. And this, then, is something that,
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  as you well say, because we have seen it hundreds and hundreds of
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  times in every way, not so much in good deaths as in bad deaths,
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  in births as in bad births. We are afraid of death in general.
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  Dr Roca, yes, there is a fear of death in some people
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  is more evident than in others. Above all this fear, in my opinion,
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  in my experience, I see it more accentuated in people who know he
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  will die at an age that statistically does not correspond, because he has a
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  terminal ephe or an early age. And well, there' s a kind
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  of denial, there' s a kind of struggle, there' s a
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  kind of non- acceptance, until, little by little, we help that
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  person integrate with that procedure and move away in a way, because it'
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  s a struggle that only increases the patient' s suffering in those last moments.
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  It can be days, it can be hours, it can be in
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  a few weeks, but yes, in general terms, there is a fear
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  of death, there is a widespread fear of death. Usually, you spoke
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  rock doctor of good death and bad death. What would be a good death
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  and a bad death look. I think one, when one has to take
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  a trip and we' re going to compare life and death to that trip,
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  one can make a random trip to tombolar. Well, I buy a
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  ticket and go on a trip, but I don' t know where I
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  ' m going. On the other hand, the chance dear July is that
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  you know where you are going and that you have that peace and that tranquility
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  and that security, and then that' s going to imply that you still
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  do the same route both people. The one who knows where she' s
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  going, the one who knows where she' s not going? The attitude
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  is very different. That' s why I' m talking about good death
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  and bad death. People who die with an inner rage, with an inner
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  hatred, with a situation of tension and, instead, people who die because
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  they experience a presence to a glorious future, even heavenly visions. We have
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  witnessed this more than once, even with people. If I tell you a
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  case that I had the opportunity to live in the city of Sabadel many years
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  ago with a person who was a very simple man, I didn' t
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  know just how to read and write with which he was a little possible person,
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  who would have been influenced by reading nothing, because I didn' t
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  know. And at the time of death, I accompanied him in the last
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  hours together with the family and he had one of these glorious visions and how
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  he integrated with the process of death and how happy he died. I could
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  say not what tremendous experience so hopeful for those of us left. How tremendous
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  we prepare ourselves in life for many things, even we are not fully prepared
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  to live, but we are prepared to die. In general, Doctor rock
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  the vast majority not and occasionally you take some surprise. I remember a case
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  of a patient who died of marma cancer many years ago that I had her
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  as a patient before she developed cancer, and she was a very nervous woman,
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  very neurotic, very concerned about health. The typical patient who consults for
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  things that are even unreasonable the typical granite, the typical thing And I thought
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  and blessed God, if this woman develops any serious illness, will completely block
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  us by her neurotic attitude to the disease. What would be my surprise dear
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  July, when the diagnosis of breast cancer, the interest with which this woman
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  faced diagnosis and change of attitude. It gave me the impression that a switch
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  in his brain changed position and changed his role in front of life, as
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  if he wanted to rush the last moments of his life in a dignified and
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  courageous way. And I remember that she was accompanied by the husband of the
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  children and how she encouraged us all. Suddenly, there are people you think
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  are not going to be prepared to take on that process and there is something
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  inside the mind that is going to make change. Probably that element is called
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  faith or trust or security, call it what you want, but something happens
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  in the minds of people who enable them in certain circumstances to accept the process
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  of death. The theme of eternal life. When one is at the gates
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  of death, one is talked about thinking about Many people paint where we will
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  end up, in nowhere, in non- existence at the end of everything.
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  But some think that this eternal life thing, when it is suggested or
• 34:08
  proposed that it might be that in some cases believers go to eternal life,
• 34:15
  some think that this is a kind of placebo psychological placebo. You either agree
• 34:22
  or you think that in some cases it' s true or it' s
• 34:29
  a good placebo look, it' s a posture of faith. You know
• 34:30
  these doctors can' t take the concept of eternal life, how we can
• 34:37
  take the red blood cell concept and put it under a microscope and do an
• 34:43
  analysis. It is a concept of faith and is a concept of trust in
• 34:47
  the person in whom one places one' s faith. In this case,
• 34:52
  if we go to history and seek in whom we deposit the faith, you
• 35:00
  will see that there have been many philosophers, there have been many personalities who
• 35:07
  have developed theologies, religions, philosophies in which they have spoken, but no
• 35:13
  one, absolutely anyone, except one person, has conveyed that trust to us.
• 35:17
  I have always spoken the words of the apostle Peter when he is questioned,
• 35:25
  not only he, but all the apostles seeing that there were people who
• 35:30
  were turning away from Jesus because of the hardness of his words, and he
• 35:36
  tells them well, you also want to go and pedro a little bit as
• 35:43
  leader of the group, pronounce and say Lord to, who we will go.
• 35:45
  Alone. You have words of eternal life and look. I believe that
• 35:52
  this has changed the lives of thousands of thousands, millions of people throughout history.
• 35:58
  Also at the time my life has changed, changed my wife' s,
• 36:01
  changed that of many people we know and that that element that will guarantee,
• 36:12
  will give strength, will give depth, will take root in our lives,
• 36:15
  in that trust, and Jesus Christ, who is the only one who
• 36:20
  can really give us this assurance of salvation, since This is not something that
• 36:27
  science, but notice the same science that cannot prove what I am asserting.
• 36:35
  Interestingly, he can' t deny it either. Faith is something you have
• 36:39
  or don' t have, but it' s undeniable. That' s
• 36:45
  how faith is something you have or don' t have, but it'
• 36:49
  s undeniable. It is an intangible experience, but that you see its results
• 36:53
  depends on the attitude, because people who have faith in the hereafter faith in
• 37:00
  God, in that God, for some assumptions, for others, in a
• 37:04
  certain god there is a different attitude, truth to death, yes, to
• 37:10
  death and to life. When a person is a believer in a living god,
• 37:16
  in a God with whom he lives, he is not limited to being
• 37:21
  a mere believer, but a disciple. The disciple is the one who follows,
• 37:25
  the one who follows, the one who lives with his teacher. Life
• 37:30
  changes perspective. She is not a prospect to call us a horsehorse, but
• 37:39
  a perspective in which at the end of the road you see a light,
• 37:43
  to put it graphically, and that light we see also On the side of
• 37:47
  the scriptures. It comes to my mind that the psalm so hyper- known,
• 37:52
  is Psalm twenty- three that the psalmist who was the king and was
• 37:59
  a shepherd, remembering that role as pastor. But from the king' s
• 38:04
  point of view he speaks of the valley, of death and of that assurance
• 38:07
  that even at that terrible moment, of change, of situation, of change,
• 38:16
  of dimension of plane, still there he trusts and I trust and many
• 38:22
  trust that God is with us. And that makes us face life also dear
• 38:27
  Julio with another dynamic. We do not know that God is everywhere, and
• 38:31
  God watches us at all times, not only when we are good, when
• 38:37
  we do good, but also when we are wrong. God is present,
• 38:42
  for you have already heard Dr Mo of this Rock, a friend of the
• 38:45
  train of life who has been talking to us about fear of death and about
• 38:50
  preparation whether or not we are prepared to die and continue with more intervention,
• 38:54
  because the subject gives a lot of if. Thank you very much, dear
• 38:59
  friend of Toleroca, a hug and let us celebrate the God of life still
• 39:05
  thinking of death. Thank you for this positive statement. Or, ladies and
• 39:23
  gentlemen, we' re still talking about our subject today. What our attitude
• 39:28
  to death should be. We are talking to different interlocutors. We were talking
• 39:40
  to Dr Rocca. Now we speak with Jaumat Filled, the Secretary General of
• 39:45
  the Evangelical Alliance and also a lawyer, a man of faith. We want
• 39:51
  to talk to him about this subject, sometimes humanely, from how it is
• 39:58
  addressed disturbingly as it is active in the face of death. Very good morning,
• 40:05
  dear yauma, good morning, July, good morning to the listeners as
• 40:08
  well. Thanks, man, for being with us. And today we wanted
• 40:14
  to succinctly address the issue of death. Life is the protagonist of every day,
• 40:22
  in all its versions. The life, the good life, the bad
• 40:27
  life, the unconscious life of most people. But about death, it is
• 40:34
  true that sometimes there was a terror of death anciently, but the sense of
• 40:37
  death has been trivialized today in certain ways. Yeah, and maybe it'
• 40:45
  s got to do with the culture we live in. We live in a
• 40:49
  culture that has difficulty facing situations, because we are the first generation that has
• 40:55
  lived in our country that in some way has announced the concept of the eternal,
• 41:01
  of the transcendent. We are a generation mostly focused on the materialistic.
• 41:08
  Then we don' t have anything to face death with. Then, in
• 41:13
  front of this there are several reactions before death. One of them is to
• 41:16
  avoid it altogether. Like no more. We live in a rural environment.
• 41:22
  In the rural setting, you see animals die, you see your close family
• 41:28
  die, because everything happens in the village. But think today that in the
• 41:31
  cities death occurs far away from us. People usually die in places where they
• 41:38
  are no longer home, in a hospital bed, in a place where they
• 41:42
  are separated and we are far from that phenomenon. Another way, instead of
• 41:50
  turning it away, is that we can do nothing with it, as we
• 41:53
  have no hope or future, as we see no way to solve it.
• 41:59
  It' s cynicism, laughing at it, because we can' t solve
• 42:04
  it. Let' s go and you find these two phenomena today people who
• 42:08
  don' t even want to utter the word and other people, instead,
• 42:15
  who laugh in front of it, because it' s the only reaction they
• 42:20
  ' re capable of. So, perhaps what we are about is finding ways
• 42:24
  of reacting to what we for the first time have no way of dealing with.
• 42:37
  It is an interesting reflection and we continue to wonder why death is caricatured,
• 42:44
  why in other cases death is played with such unconsciousness. Perhaps it also
• 42:52
  has to do with this phenomenon of the difficulty of facing it and in the
• 43:00
  face of that difficulty of facing it, because then we mount. Let'
• 43:05
  s say we' re also a generation that' s doing very well to
• 43:09
  mount shows, to turn everything into part of the show industry. Turning something
• 43:16
  into part of the entertainment industry is trying to control it. It was also
• 43:22
  controlled through a religion before. It wasn' t the solution. We know
• 43:28
  that religion has no answer to death, but it really makes us feel that
• 43:32
  through the ritual, through that montage we make, the subject of death is
• 43:38
  ordered in religions, from the animistic religions, religion, Egyptian or so,
• 43:46
  they have tried to make a transition from death to the world of the dead,
• 43:52
  to call it from one in a world that still exists already there that
• 43:54
  assures us how to control the uncontrollable. All that liturgy, all that paraphernalia
• 44:06
  that was once done within religion. By losing religion, part of its place
• 44:12
  moves to another show, which is the show of setting up shows, throwing
• 44:17
  parties, setting up systems of laughing at death, mounting systems of handling it
• 44:27
  in some way, and we feel that if we laugh at it in some
• 44:31
  way, we control death is like a death of joke, a death in
• 44:35
  the third person, because in the end we only talk about death in the
• 44:40
  third person. And somehow, we human beings always have the need to control,
• 44:46
  to ensure and the liturgy, even if it is the liturgy of the
• 44:51
  holidays these, Halloween type, other holidays type. In Mexico, for example,
• 44:55
  I had an enormous culture of death and that is ways of trying to
• 45:01
  control the alternative ways that used to be provided by official religion and that we
• 45:07
  today, since we are not part of that official religion, often try to
• 45:12
  control it in other ways. I was thinking dystopia this from the Hunger Games.
• 45:20
  I don' t know if you' ve read the novels or even
• 45:25
  the movie The Hunger Games. I was watching when one of the distractions of
• 45:30
  a crazy and somewhat crazy and supposed utopian society, but one does not know
• 45:39
  that there are dyes of realism in that dystopia and one sees how death becomes
• 45:45
  a media show, in reality show where people, in addition, want them
• 45:51
  to die for social entertainment. We are coming to a society that is in
• 45:59
  ssa with death is not really so far away from what happens in societies Think,
• 46:07
  for example, of Roman society, a society from which our present society
• 46:13
  owes much to that Roman society. In Roman society, what was seen in
• 46:21
  the Colosseum was the struggles for survival to battles, but as the battle as
• 46:29
  a spectacle in some way And something like that, one has to think that
• 46:35
  we are, as a civilization, the heirs of two great institutions, which
• 46:40
  is Greek philosophy and the Roman institutional world, and somehow those things have happened
• 46:46
  to us. Like these two phenomena, we were sifted on by the influence
• 46:55
  of Christianity. Christianity ended gladiators' fights, ended slavery, the slave trade,
• 47:06
  ended a lot of things that were in that society. Today, the
• 47:10
  one we have only serves us to denoise him. But Christianity really gives itself
• 47:15
  the transforming force of evil that there was. Christians, instead of making a
• 47:21
  revolution and a quiet revolution and transformed Roman institutions for good and Greek philosophy for
• 47:27
  good as well. But today, which has been removed, it seems that
• 47:31
  somehow we are returning to aspects of the rawness that existed before the appearance of
• 47:40
  Christianity. You cannot take away the sustenance, the foundational constitutive narrative of our
• 47:50
  society, without that which Christianity had transformed appearing in some way again Today we
• 47:55
  have other forms of show of the wheel, such as, for example,
• 48:00
  the retransmitted war. We' ve never had a television broadcast of the war
• 48:06
  before, not a broadcast of death. We have it in images of the
• 48:15
  refugees trying to get to Europe until in the end that produces trivialization in our
• 48:20
  part we see the dead and we continue to eat you know, we see
• 48:23
  it in the news while we are having dinner and we continue calmly. We
• 48:27
  say a parro three sentences of outrage. But we are becoming more and more
• 48:34
  insensitive to that phenomenon. And in part it has to do because somehow we
• 48:37
  have removed Christianity in the middle and the monster that was underneath appears again,
• 48:45
  because it is there somehow. It is interesting this reflection and then loves death
• 48:53
  has a horrifying face, without any doubt, terrible and horrifying. But death
• 48:58
  has another hopeful face. What' s the horrifying face of death. Seeing
• 49:02
  their hopeful faces and there is, because death itself has no hope, because
• 49:07
  it is the definition of the end of human existence. Yes, the Bible
• 49:16
  tells us a lot about this, the ability from its front pages. As
• 49:21
  you know that this is the deepest concern of us, that we are conscious
• 49:27
  beings that they must cease to exist here on earth. But that poses enormous
• 49:34
  problems. Animals are not aware that one day they are going to cease to
• 49:37
  exist, but we are, we are aware that one day we are will
• 49:43
  give up, that we will lose it and somehow, that generates a lot
• 49:46
  of questions and the Bible answers them from the beginning. You know, from
• 49:51
  the page. Number one tells us why. The Bible basically explains this.
• 49:57
  David explains that the consequence of sin, the consequence of evil, because that
• 50:02
  of sin is sometimes not always understood, but it has to do with the
• 50:06
  evil that nests in each of us, not in the evil of others,
• 50:08
  not the great evil, not the absolute evil, but that evil cannot be
• 50:13
  eternal in the end. And in the end, all of us who practice
• 50:19
  evil so that evil is not eternal, so that evil does not end up
• 50:22
  destroying ourselves have to die. Then what do we do in front of this,
• 50:28
  because we all have to go through death. Of death. It is
• 50:30
  horrible, because God has made us, given us life and given us the
• 50:34
  sense of eternity, that we not only live a little, but that we
• 50:38
  are beings, that we have been born for eternity. And all human beings
• 50:43
  know it, all human beings inwardly have the desire for eternal life, but
• 50:46
  what frustrates it is the evil that is in us. Then that would be
• 50:53
  very bad news, but we have to tell people and we are, as
• 50:58
  Christians, the ones for hope for a society, that death has been defeated,
• 51:05
  because there is a real solution for death in a hot cloth, not
• 51:09
  a ceremony, not a liturgy, but really what caused the problem of death,
• 51:15
  which is evil, has been overcome. For Jesus, when he died
• 51:21
  on the cross, he carried all evil upon himself the righteous, paying for
• 51:27
  all the unrighteous. And in that sense, today, anyone who welcomes himself
• 51:30
  who sticks to Christ to produce so that he believes in him, who bases
• 51:35
  life, has hope in him, not only to put on hot cloths of
• 51:39
  death, but is really to solve it look. What has happened, by
• 51:44
  defining it with a single sentence, is that Christ has taken my death and
• 51:49
  given me his life. He has taken the death that touched me and given
• 51:53
  me eternal life, which is the life of God. This is really what
• 51:58
  has happened. Therefore, any err that welcomes Chris trusts him. It has
• 52:02
  eternal life, it has the life of God, because there has really been
• 52:07
  an exchange and the question of there is no human being who wants to live,
• 52:12
  who has to die, therefore, is one thing to affirm. If
• 52:15
  you want to live, you can only die if you want to die.
• 52:22
  And that is the question, because the efficacy of Christ' s blood is
• 52:25
  complete and total. You will only die if you want to die, because
• 52:32
  the efficacy of the Blood of Christ is total and complete to give us life,
• 52:42
  eternal life, life that transcends death. Ladies and gentlemen, doña or
• 52:46
  mayanas, you have spoken very clearly to us. Dear friend, thank you
• 52:50
  so much for coming with us this morning already omar such a delicate but important
• 52:53
  subject, because it is our daily bread, indeed, it is true.
• 53:00
  Besides, it' s something we face in our loved ones and we also
• 53:05
  have to face a day when we' re not talking about a theory,
• 53:07
  we' re talking about something that only affects two or three. This affects
• 53:12
  the more than seven billion people who today populate this planet. So, thank
• 53:19
  you very much for being with us already dear or mate I send a hug,
• 53:22
  a hug even forever. What an attitude we have before death, friends,
• 53:37
  what our attitude should be. Some have it clear, others do not
• 53:43
  want to face it, others want to avoid it and others live life thinking
• 53:51
  about this eating let us enjoy the pastimes of life. Let' s drink
• 54:00
  whatever we want tomorrow, maybe we' ll die. And we have in
• 54:10
  direct line also journalist José de Segovia, also evangelical pastor in the city of
• 54:17
  Madrid, theologian. We will also talk to him about what attitude we should
• 54:23
  have towards death. Hello Jose, dear, friend, very good. Some
• 54:34
  say death is part of life. In what sense it has to be understood.
• 54:40
  This is often understood as if it was a natural process through which death
• 54:46
  occurred in an attempt to avoid the strange and inexplicableness of all of it.
• 54:53
  But many times it' s not true that it sounds like that whistle in
• 54:59
  the darkness that wants to be encouraged, thinking that the thing isn' t
• 55:04
  that serious. Really everyone who attends to the brutal atrocious reality of death,
• 55:09
  of a creature, of an unexpected accident, of a disease at a time
• 55:16
  that no one expects, understands that we are facing something strange from another.
• 55:23
  Death certainly has very little natural in many cases. Death is unnatural in many
• 55:30
  cases because we talk about natural deaths. Death is natural. I believe that
• 55:37
  in this sense, death is that intruder that from Eden we see extending,
• 55:45
  as Hebrews say in an empire in which we find ourselves almost to a dark
• 55:51
  evil dimension that tyrannizes and enslaves human beings with that terror. To say that
• 56:01
  one is not afraid of death to me is a simple thing. That is,
• 56:07
  anyone who so expresses or does not really understand life in its dimensions.
• 56:13
  Or simply what worries you very much is your image and recognize that you die
• 56:17
  and worry about your sign of weakness. And that' s why many people,
• 56:21
  in their pride and arrogance, say that they don' t care about
• 56:24
  death. They also hold some clear to the idea that there is a unconsciousness
• 56:30
  after the death of thinking that well you don' t know anything anymore how
• 56:35
  you' re going to be afraid of something that you' re not going
• 56:39
  to be aware of clearly, how they know that they' re not going
• 56:40
  to be conscious here. The question is this, I mean, if you
• 56:43
  don' t really know or have had that experience, how can you talk
• 56:46
  about your awareness of what it means by external vital signs. Evidently, the
• 56:52
  dead do not speak, but that means that they do not have consciousness because
• 56:57
  they do not have neurologically a clear vital activity, you do not have a
• 57:04
  security and awareness of something that humanity has sensed and that I have gone through
• 57:08
  the cycles, the fact that life does not end with death. Life doesn
• 57:14
  ' t end with death. But, on the other hand, paradoxically,
• 57:19
  we are seeing a zombie culture emerge the culture of the living dead, the
• 57:30
  faces of the deceased, the twilight faces. Why? Why that cult to
• 57:37
  that culture, to zombie, that has settled in society in a somewhat sometimes
• 57:40
  caricatured way, but sometimes morbid, of entertainment, now a new social entertainment.
• 57:50
  How' s this. I believe that the culture, indeed of zombies,
• 57:54
  of the disproportionate interest that there is in series films, even are made,
• 58:00
  until now versions of classics in zombie key, implies, on the one
• 58:07
  hand, a sick culture. Death really gives you a society that no longer
• 58:12
  expects anything. And in that sense we have to see that, beyond the
• 58:16
  technological development of modern life that we currently have, there is an absolute lack
• 58:25
  of expectations of hope that leads to this notion of zombie life, of a
• 58:31
  life in which life consciousness is reduced to a minimum. It' s practically
• 58:40
  a monstrosity. In that sense, we see that it is certainly an idea
• 58:49
  of endurance, of life remaining beyond a certain death, but turned into a
• 58:55
  mistake, a total horror. I mean, it' s really such a
• 59:02
  nightmare. Certainly, some have said one if life continued biologically in this state
• 59:07
  of decay, what deterioration our body has who desires such a life and certainly
• 59:15
  a zombie life. Of course, it is not an eternal life in the
• 59:22
  sense that the Gospel speaks to us. Not when Jesus says that he is
• 59:24
  resorption and life does not speak of a resurrected body, as we see the
• 59:31
  zombie without life, but speaks precisely of the opposite, of a life in
• 59:37
  all its fullness, something that not only prolongs in what we call time,
• 59:42
  but is quality of life, fundamentally a full life, full. Not exactly
• 59:49
  the opposite of that zombie culture. We are now seeing in a world,
• 59:54
  a culture, the widespread culture of death, the criminality of all its different
• 1:00:00
  stages, global terrorism, wars and crime in cities of even more than anything,
• 1:00:07
  in the cities of the first world. And then other forms of culture
• 1:00:15
  of death that have been elevated to normality. That culture of death that,
• 1:00:25
  in a consensual way, we are living in what affects us. There is,
• 1:00:32
  indeed, I believe that an awareness on the part of many that death
• 1:00:37
  has become the great taboo of our time, as in Victorian society it was
• 1:00:40
  sex, something that I never talked about and all the publicity, all the
• 1:00:45
  images that fill our minds are young bodies, full of life. Virtually neither
• 1:00:53
  old age exists anymore, I mean, we don' t talk about death
• 1:00:58
  anymore, but we do. It doesn' t even look like the body
• 1:01:02
  really gets to the state it' s in. When we are in an
• 1:01:06
  advanced age, then there is an illusion, a mirage, a dream in
• 1:01:10
  which we want to live with that eternal youth, which is true to have
• 1:01:17
  no historical precedent, where there has always been a place for what was called
• 1:01:23
  the preparation of death or consciousness, even the loss of a loved one.
• 1:01:29
  Today, the dead practically hide, hide. It' s the issue that
• 1:01:35
  only people get out is uncomfortable. If you really want people to disappear soon.
• 1:01:39
  You just have to talk about this issue, that there won' t
• 1:01:43
  be one of us left with anything to do at the time. It is
• 1:01:45
  something that escapism tries to face, but that in the background accompanies us and
• 1:01:53
  emerges over and over again, and there are times when it literally strikes us
• 1:01:58
  that you seem to be surrounded by that constant presence of death and you cannot
• 1:02:02
  escape it. There' s no point in your one- way. The
• 1:02:07
  answer would be to find a counterculture of death, the culture of life and
• 1:02:14
  where its sources are in that culture of life. I believe that in order
• 1:02:20
  to retain a culture of life you have to know a life that goes beyond
• 1:02:23
  our life, because if it is certainly about preserving or maintaining life, with
• 1:02:28
  all its limitations contradictions miseries. Frankly regrettable that life can become a real mestraña
• 1:02:37
  that dominates a culture of death. So, when Jesus tells us about life,
• 1:02:44
  he tells us about different life, different Christmas, a truly beautiful life
• 1:02:47
  of all the effects of what falls mean. The fall has affected all human
• 1:02:54
  life. It said prust of the French writer that there is a dust of
• 1:03:00
  death that fills all things. And that' s how we perceive attendance.
• 1:03:04
  Everything is marked by that continuous deterioration distortion, disorder or the simple consciousness of
• 1:03:12
  the ephemeral, from the short to the brief actually the instant in which we
• 1:03:19
  live. We need a sense of eternal life to know the true life and
• 1:03:24
  this is what Jesus speaks to us again and again in the Gospel. Or
• 1:03:28
  Jesus does not come to bring another life that is not eternal, that is,
• 1:03:31
  all the expression that we find in John' s Gospel repeatedly of life
• 1:03:38
  is always accompanied by that specification, it is an eternal life. It is
• 1:03:42
  the true life in a sense, and that is what we need in order
• 1:03:46
  to have that culture of life. And that comes to us only through Jesus
• 1:03:51
  bursts like that transcendent intruder into our world, into our life and history.
• 1:03:58
  Until we mark our case to know him personally, we must experience that life
• 1:04:05
  more and that is only possible by a new birth. We must die to
• 1:04:10
  know that new life that comes to us from another of Christ Jesus in the
• 1:04:17
  new life, Eternal life comes from Christ Jesus, tells us Don José de
• 1:04:21
  Segovia. Dear friend, thank you so much for your statements. They are
• 1:04:27
  very timely for this enchanted moment of being on this train of life. Thank
• 1:04:31
  you, friend, Until always, even sick eyes are the bag, my
• 1:05:01
  kel of God, nothing more than she in the heart life looks go away
• 1:05:09
  from probe where she looks. Or I' ll die or I' ll
• 1:05:26
  live on the outside. Ay es so fra no oora mi labuera avence tu
• 1:05:35
  quien da o o or sanction dad and it has been to brew his baby
• 1:06:15
  Jesus, not so bad to the sin of reading if I fret you san
• 1:06:25
  more than everyone gave me your man, never gave eternal life. Today you
• 1:06:30
  will have the promise of life I die. Woe to see you all delando
• 1:06:43
  see me move her I am your healthy piety, all feeling the least sold
• 1:06:51
  and the new of fra dora all I go yesterday they go the bad tell
• 1:07:24
  me Daddy, tepa jesus matters when full, because what you are very important,
• 1:07:28
  because the cura as sura and everything does not matter, as it says
• 1:07:30
  that the tapo has its life. Truth overcomes you the not that Christ of
• 1:07:34
  the and I know that I know, I know that I do not know
• 1:07:38
  that if you give your hearts of nothing your Holy faith does not rae uey
• 1:07:56
  comes out marine the lara the new. You know we' re on Facebook.
• 1:08:29
  You know we' re on Facebook connect between your points the train of
• 1:08:32
  life, dot is and follow them and follow us. Death is spectrum,
• 1:08:45
  that unwanted ghost of all mortals, that event is that event exactly that comes
• 1:09:00
  upon all mortals, mortals, mortality, death, finitude, end of existence.
• 1:09:13
  It' s all over with death. Well, we have more voices
• 1:09:18
  talking to us this morning. The pastor is already stuck Uma, social communicator
• 1:09:26
  also among other needs that many have by the way. Well, he'
• 1:09:30
  s going to tell us what attitude we should have in the face of death.
• 1:09:32
  Also yauma how about dear friend, very good morning, Julio, Yauma.
• 1:09:45
  Death is the end of everything. Well, there' s a lot
• 1:09:53
  of people or some people who think so, but, well, we'
• 1:10:00
  d have to define a little that term that dies with death. I think
• 1:10:03
  it' s a very important part. There are many people who think that
• 1:10:08
  death is the end of the whole human being, but the truth is,
• 1:10:13
  that' s actually an extra population. Hard to prove that human beings,
• 1:10:20
  when they die, die completely all that is human beings themselves. And I
• 1:10:25
  think that' s what I would define a little if it all ends with
• 1:10:29
  death, because what is true and empirical is that the physical body does end
• 1:10:31
  with death. But what is not demonstrable in that sense empirically is that the
• 1:10:40
  whole human being is included within the physical part. And this is where I
• 1:10:44
  think that well, there are a significant number of people among whom we believers
• 1:10:51
  find ourselves, who define the human being beyond the physical. And then what
• 1:10:57
  we can, what we believe and arrive at is evident is that the human
• 1:11:00
  being is not just the physical. There is a part of the human being
• 1:11:04
  that his soul and that part that does not die, at least with physical
• 1:11:08
  death. And from there, I think it' s a good question,
• 1:11:13
  very interesting to see clear I many times July, from my pastoral dimension,
• 1:11:17
  I' m talking I' m no longer a hard- core theologian,
• 1:11:24
  so I speak from a very very natural part, which is the language that
• 1:11:28
  all human beings speak. The vast majority that we do not have a theological
• 1:11:31
  depth, but it is true that if the human being was only the physical
• 1:11:35
  part, Sometimes I have asked myself no, unfortunately, those people who have
• 1:11:40
  an accident and who lose some members of their body, even lose all the
• 1:11:44
  members of their body, if the human being was only physical, when parts
• 1:11:48
  of our body, because unfortunately they are amputated. It' s part of
• 1:11:53
  us would have to be amputated and we' re still the same person.
• 1:11:57
  We are still the same person, unfortunately, with members we have lost,
• 1:12:00
  but the person is still there. Therefore, the human being goes beyond the
• 1:12:04
  physical and what does dies is the physical. But what does not die and
• 1:12:10
  obviously does not die is the human being, the soul of the person.
• 1:12:15
  What does not die is the human being, the soul of the person.
• 1:12:18
  And the question between so many questions that we ask ourselves about death, because
• 1:12:25
  sometimes you have to ask yourself this. We do not want to face this
• 1:12:29
  issue, but sometimes we have to do it as we are doing today.
• 1:12:31
  Why we die, actually when there is something in us that refuses to die
• 1:12:38
  in instinct, in all human beings. It' s no. No,
• 1:12:41
  no, no, no, it can' t be I refuse to die,
• 1:12:45
  but one wonders and why we inevitably all die, absolutely all. Okay.
• 1:12:50
  That is also very interesting, which is that reality, when we read
• 1:12:55
  the scripture in the bilia, speaks clearly not, that it is stipulated that
• 1:12:59
  all men have to go through that experience. We all have to experience death.
• 1:13:02
  And it' s a reality. And that comes good, it is
• 1:13:08
  clearly established from the beginning of time, when God created Dan and Eve,
• 1:13:11
  the consequence of their disobedience brought death. And that death, that spiritual death,
• 1:13:19
  that is, that separation between man and God, that spiritual death,
• 1:13:24
  produced in itself physical death. Man not only lost his relationship with God and
• 1:13:30
  his separation. That spiritual death is his separation with God, but it also
• 1:13:34
  produced as a consequence that man ceased to be eternal and went on to deteriorate,
• 1:13:41
  to become sick and to grow old and to die. And the reality
• 1:13:45
  is that physical death, as we understand it, what we talked about before,
• 1:13:49
  that death that everyone is evident, that we all die and the body,
• 1:13:54
  because it ends up dying. That is a consequence of spiritual death,
• 1:13:58
  the separation between man God produced in the human being that physical death. Therefore,
• 1:14:02
  we all pass by as a consequence of sin, as a consequence of
• 1:14:09
  that separation between God and man. How many things are from another angle unknown
• 1:14:15
  to many of us, and it is not a religious morality. This is
• 1:14:19
  the truth explained, not from a purely clinical point of view, which the
• 1:14:26
  other rock has explained to us, but from another dimension. How many kinds
• 1:14:32
  of death oh dear and good Auma. I would tell you that speaking biblically,
• 1:14:40
  the Bible tells us of three types of death, not and in which
• 1:14:44
  we come talking really good. The most important is that man experienced spiritual death
• 1:14:48
  because of his disobedience. And it is that nature of the human being that
• 1:14:56
  we all come dragging as the cause of sin. They give Him the whole
• 1:14:59
  Huma being does not come born with a fallen nature to all. We are
• 1:15:03
  all, we all, we end up paying the consequences of our disobedience in
• 1:15:08
  our sin, but our nature is already born in this condition and that is
• 1:15:14
  why all human beings die. Man experiences at least in that dimension that I
• 1:15:18
  saw it has been taught me, for spiritual death, that is, the
• 1:15:21
  separation between God and between God and man because of his disobedience, and experiences
• 1:15:27
  physical death, that death of having to pass, therefore, through the separation
• 1:15:31
  between the material and the immaterial, between the body and the soul. We
• 1:15:39
  all went through that experience. Now there is a death that few people have
• 1:15:44
  in consequence, because if the physical actually dies but does not die, the
• 1:15:51
  soul of the human being is there. What about her? Not many people
• 1:15:56
  come and say good. And what about that not good, because in reality
• 1:15:59
  I have said that it dies, but yes that there is one there is
• 1:16:02
  a moment when the human being or the soul of each person has a final
• 1:16:09
  destiny. And that' s what we call the third death or the second
• 1:16:13
  death, or what it really is, eternal death, which is where they
• 1:16:17
  ' re going to end up, that is, where they' re going
• 1:16:21
  to eternally dwell human beings as consequences of what they' ve decided in this
• 1:16:27
  period of physical life, in which we' re all aware and make our
• 1:16:30
  own decisions. That is what the Bible calls the second death actually, although
• 1:16:35
  we speak of three, are two, not because one as a consequence of
• 1:16:40
  another, that is, physical death is a consequence of spiritual death. But
• 1:16:44
  the human being, all souls all, all people, one day we will
• 1:16:49
  have to face a reality depending on what we have lived here on Earth.
• 1:16:56
  And that is what the Bible speaks of death, of the second death.
• 1:16:59
  Where those who have in this experience of life that God has given us have
• 1:17:03
  recognized in the reality of their condition, have accepted the offer that God makes
• 1:17:10
  us to restore our relationship with God through what Jesus Christ has done for us.
• 1:17:16
  Let us have experienced God’ s life in us, let us have
• 1:17:20
  experienced that God has passed our life from death to life. These who will
• 1:17:25
  write, that God will write their names in the Book of Life, will
• 1:17:28
  not go through that second death. They will live and live eternally, but
• 1:17:31
  in those who do want in this life, for every human being in one
• 1:17:36
  way or another, God has given him the opportunity to meet the salvation that
• 1:17:40
  God is offering to the human being. For everyone who has not chosen this
• 1:17:45
  offer of freeness from God, of saving his life, of experiencing the new
• 1:17:49
  life that God wants him to give, will go through the second death,
• 1:17:54
  which is the definitive death, which was more explanatory. Can' t be
• 1:18:00
  loved, my friend, dear yauma. I am very grateful that you have
• 1:18:03
  accompanied us this morning and explained to us with such accuracy the subject that we
• 1:18:13
  have proposed to you. Death is the end of how many kinds of death.
• 1:18:15
  There are more deaths there than physics, and I think it' s
• 1:18:19
  been clear from you. Thank you very much, Thank you, July,
• 1:18:25
  to you and only to all those I believe that, although all this sometimes
• 1:18:29
  sounds a little technological, there is something very important, July, which,
• 1:18:33
  although we do not know and cannot explain in our own experience the whole subject
• 1:18:40
  of death and eternal death and all those consequences, there is one that we
• 1:18:44
  do live and I believe that all human beings experience the death that we have
• 1:18:48
  when a God is not in our life and we do not live, that
• 1:18:51
  experience is terrible. How much more terrible will be the one we will have
• 1:18:56
  to experience forever without him. Yeah. Thank you, Julio, thanks to
• 1:18:59
  you dear friend, a very affectionate hug, equally for all death? What
• 1:19:12
  should our attitude to death be? Ladies and gentlemen, we are trying to
• 1:19:19
  answer this question. They see it in the gorge of the soul of those
• 1:19:27
  men and women, in this case, men who have spoken to us by
• 1:19:31
  Dr Roca Jau Mallenas, José de Segovia and I am bushed. And now
• 1:19:35
  we' re going to meet our friend, psychologist Daniel Gaso in a little
• 1:19:55
  while and we already have the psychologist Daniel Gasso on line. Good morning.
• 1:19:59
  Daniel has wanted good morning, Julio quiet good morning to all those who hear
• 1:20:04
  him also, of course, because speaking from different perspectives, we talked with
• 1:20:11
  the other Rocca, with Jaumallenas, with José de Segovia, already or scrubbed,
• 1:20:16
  and we talked to you also as a professional of psychology, when you
• 1:20:26
  see planning death, death in your consultations, in someone' s face,
• 1:20:31
  in someone' s soul, in someone' s family in how you interpret
• 1:20:40
  the thing clearly, that is, what problem is the interpretation that death is
• 1:20:44
  given. No. What I see many times is that there is a great
• 1:20:49
  lack of knowledge about what death really means, because there are people who really
• 1:20:57
  believe that they are living, but they really live their life biblically. From
• 1:21:03
  the biblical point of view, his life is not life. And there are
• 1:21:09
  people who really don' t know that what they' re living is life
• 1:21:15
  of true dignity, but deep down they don' t know it, but
• 1:21:17
  they live it with happiness. Not then, this is regardless of whether there
• 1:21:21
  is an expectation of death, etcetera, etcetera. Because the human being really
• 1:21:30
  is made to live and to keep his life. That' s why we
• 1:21:36
  don' t easily affect people. The wife and for us it' s
• 1:21:41
  hard. But it' s because mostly I sell death as the end.
• 1:21:45
  And actually death, from the biblical point of view, is not the end.
• 1:21:48
  It is the beginning of something new, of a new dimension, of
• 1:21:53
  the new Caribbean, of a legacy of dimension of life. Then death is
• 1:21:59
  only steps, a transit to continue a relationship with God free from the limitations
• 1:22:03
  of this natural world, as we know it. They are not endings or
• 1:22:08
  beginnings of a new stage of greater intimacy and depth of knowledge, a world
• 1:22:15
  knowing a world of unimaginable and indefinable things for us in our natural universe.
• 1:22:21
  So, of course, the problem is to understand death as at the end
• 1:22:25
  of something like this. It is over and over, that this is what,
• 1:22:29
  unfortunately, is taught or extended further. Sure, sure, Daniel,
• 1:22:32
  in your consultation, you also realize that before death, sometimes inevitable death,
• 1:22:39
  it comes early in some cases to people' s lives. People sink because,
• 1:22:49
  of course, they play, it' s all over. For me,
• 1:22:53
  the present is over, but the future is also over. The future
• 1:22:57
  no longer exists. What an attitude you look at people who have a death
• 1:23:03
  diagnosis who sit in your office, because I see a difference. I see
• 1:23:09
  people who have a clear hope based on what God says about death and life
• 1:23:15
  and a very hopeless attitude in many people who really don' t believe there
• 1:23:23
  ' s anything but this. They end up, they have lived their years,
• 1:23:29
  those who have touched them and end it all I see in many people
• 1:23:35
  or in those people resignation, but as the acceptance of what is something that
• 1:23:42
  ends. And since all good things are over, all good things have to
• 1:23:45
  end, because it' s over. And that' s it. So,
• 1:23:49
  above all, I see despair in relatives, not just the person who
• 1:23:58
  has received this bad news. And then I see already a beginning of a
• 1:24:01
  duel process, many of them as a loss process. Then, to me
• 1:24:08
  they always remind me, always comes to mind the words that the apostle Paul
• 1:24:12
  says for me is seeing is Christ and dying is gain. So it'
• 1:24:16
  s such a brutal contrast. Then one thing and another not how a person
• 1:24:20
  can see gain in dying. Of course that can be gain from dying when
• 1:24:24
  you know that if you die love, it is only a step and a
• 1:24:29
  natural transit to a new manifestation of life. And then they are possible when
• 1:24:35
  you understand that and have that conviction, because in the same way that we
• 1:24:41
  prepare to live and you in your psychological consultation, the psychology cabinet the Axí
• 1:24:45
  claudia, you talk about projects of life, of overcomings, of conflict resolution,
• 1:24:53
  but we prepare for life in one way or another, but we do
• 1:25:00
  not prepare so much for death. Why do we shy away from this final
• 1:25:05
  confrontation, because I believe that Julio we met. That' s because for
• 1:25:11
  two reasons. First, because people sometimes like the process better until they reach
• 1:25:15
  the end of death. Let' s say that, that is, there
• 1:25:18
  is no pain, there is no suffering, etcetera. They like this more
• 1:25:23
  than the fact of the yes delegating at the end. And, on the
• 1:25:28
  other hand, I also believe that people are, as I said before,
• 1:25:31
  we have an order printed on our genetic code, the order lives and the
• 1:25:38
  yearning to live. I, under my conviction, have the assurance that no
• 1:25:45
  one is really born or ever was born. If God didn' t want
• 1:25:51
  to have a son or daughter like this person. Another thing is for the
• 1:25:55
  person to accept that. But I believe that in the fact that we were
• 1:26:00
  born means that God wanted a son or daughter like us and we are alive,
• 1:26:05
  so our only task is to understand this father and to know him and
• 1:26:11
  establish a love relationship with him. Then, of course, death is not
• 1:26:15
  transformed into something dramatic or an end, but preparing for death in a sense
• 1:26:21
  is like but even if it seems like a contraction, It is that paying
• 1:26:25
  for life, it is preparing to live in fullness and free of fears,
• 1:26:30
  fears and everything, it is to live a life truly free of all that
• 1:26:36
  weighs us, of everything that besets us, of everything that sinks us,
• 1:26:43
  of everyone that rejects us. Of course, Daniel, and the last question
• 1:26:49
  would be who really guarantees that there is life after death, because this is
• 1:26:54
  a lot to say. Of course, of course I do. And besides,
• 1:26:58
  it' s a big deal that people want us to ask themselves these
• 1:27:01
  questions. Or ask us two questions, because the answer can really change our
• 1:27:04
  lives. It will only change our death. The answer will change in our
• 1:27:10
  lives. Then I looked at and reflected on the subject of expression, the
• 1:27:17
  expression eternal life, if here it guarantees us that we will have eternal life,
• 1:27:23
  that we will continue to live, that everything is not finished here,
• 1:27:28
  for that expression appears ninety- eight times in the Bible and fifty- eight
• 1:27:30
  times in two Gospels. What' s the point then of death and life.
• 1:27:36
  It is a question that has been asked of the human being of those
• 1:27:41
  immemorial times. I think it' s done because no deeper those insides.
• 1:27:44
  First, in its own genetic code is the printed longing for the need to
• 1:27:46
  live. But who guarantees that. The only one who can be able to
• 1:27:55
  guarantee us that is someone who has been able to return from death. That
• 1:27:58
  ' s clear. There is no one, no human being as such who
• 1:28:04
  has returned from death. It has been said that there is life and the
• 1:28:09
  proof is that I am here. But instead, Jesus was the only one
• 1:28:12
  who did and assured him even before he died. Therefore, it is he
• 1:28:16
  himself who supports and can guarantee us that there is life after death, and
• 1:28:20
  the best thing would be to flee what he himself says. What it says,
• 1:28:24
  for the genus of John says of no one has ever ascended into heaven,
• 1:28:28
  but he who came down from heaven. That' s what Jesus himself
• 1:28:30
  is saying, and the son of man says that if no one has ever
• 1:28:33
  ascended to heaven, but he who descended say Logan Kiga came from there as
• 1:28:38
  we lifted up, and those would be painted deserted. And the son of
• 1:28:40
  man must also be raised up, referring to that he would die on a
• 1:28:44
  cross raised on a cross so that he may believe in him to have eternal
• 1:28:50
  life, for it is the famous verse of John three sixteen, for God
• 1:28:55
  so much love to the world that he will say to his son and if
• 1:29:00
  Jesus, so that all of him may not perish from it, but have
• 1:29:02
  eternal life. It is that expression and that is the guarantee he resurrected and
• 1:29:09
  it is explained in detail of the gospels. The Bible states that more than
• 1:29:14
  five hundred people appeared after Carton the Corinthians was resurrected. Let' s keep
• 1:29:23
  one thing in mind, because some people think ah that could be an invention.
• 1:29:25
  Of course it could be, but let' s keep in mind,
• 1:29:29
  let' s think a little reasonably, to affirm that at that historical moment
• 1:29:34
  it could represent the death of those who signed it and that no one gambles
• 1:29:42
  life for a legend invented, knowing and even less a group of men who
• 1:29:45
  had no idea that in the future they would transform what they believed into something
• 1:29:50
  so great, that it would change the history of humanity and give meaning and
• 1:29:54
  purpose to billions of people throughout history. Then it had to be true that.
• 1:30:00
  Days are in the psychological structure of the deepest human being. It is
• 1:30:06
  incomprehensible that a human being can play life for something he knows perfectly well that
• 1:30:11
  is not true and that is a legend in the middle. Of course,
• 1:30:14
  of course, that would have been extinguished in a short time. I believe
• 1:30:18
  that, before and far from that, it has become a truth that has
• 1:30:23
  influenced a history of humanity, changed society itself and overcome the most demanding rigor
• 1:30:27
  of historical lysis. The Bible has become the most persecuted and read book in
• 1:30:34
  all human history. Yeah, so, I think that' s guarantee more
• 1:30:41
  than enough, but much more than enough before they believe in other legends that
• 1:30:45
  are much harder to believe and because they' re legends really proved to us
• 1:30:51
  and proven as that I, who know the universe came up I don'
• 1:30:57
  t know how many propitians of billions of years and by the pras and there
• 1:31:00
  was nothing and suddenly, if you don' t see anything, a strange
• 1:31:08
  and mysterious explosion appeared and was created. The whole universe was legalized as we
• 1:31:10
  are. I believe that believing this must be a legend much more readable and
• 1:31:17
  much more tale than not the historical reality and documented that Jesus saw came to
• 1:31:27
  us, was the son of God, died and rose for us tremendous,
• 1:31:31
  gentlemen, in the voice of Daniel Gaso, our friend, the clinical psychologist,
• 1:31:38
  who speaks frequently here in the colors of life. Today we are dealing
• 1:31:45
  with a topic, an ungrateful one, as to why we should talk about
• 1:31:49
  a thing like this, but we must talk about what our attitude to death
• 1:31:57
  appears unpredictablely to us in some cases and in others predictably, and the answers
• 1:32:05
  of both of them are sensational because they are convincing, wise and full of
• 1:32:14
  hope. Dear, friend Daniel, thank you for being with us this morning.
• 1:32:19
  Likewise, a hug, very strong AUs thank you all. Until always,
• 1:32:23
  my friend, till always years on the train of life life. I
• 1:32:47
  miss you for sure. It was so much media and bad moments that we
• 1:33:01
  lived together. The details, the little things, what seemed not important,
• 1:33:12
  are the ones that most invade my mind by reminding you I wish I could
• 1:33:27
  return to the field for new truth, for a hug and I want you
• 1:33:42
  to let go of more than the gift or your love that God calls to
• 1:33:50
  be his side. It does what it is, but I never give it
• 1:34:18
  to you anymore volde I' m local. Name. Where you go where
• 1:34:30
  there is no doughnut you can rest the cries where it is so tenor sings
• 1:34:45
  a collero that it makes you happy to get high and when it pours you
• 1:34:56
  into the tin, God I hope to see you and I will miss you
• 1:35:16
  have it for sure how to think that life can end in a second.
• 1:35:24
  Life is dust, it can spread in a moment. Nothing you brought,
• 1:35:34
  nothing you will take only what was inside mm Oga could come back from love
• 1:35:45
  for truth new orded again bara tanda a hugos or that welding you more man
• 1:36:00
  than you left of b that God called her the gray acerlo owes me I
• 1:36:16
  never presso hunter Luo will be tanco already today said I am seeing the name,
• 1:36:33
  Adduced where it existed command move of eight depodi o. I want her
• 1:36:53
  to be happy and you don' t care. I' m still,
• 1:37:11
  he' s got spilbergen I miss you Do it for sure. The train
• 1:37:31
  of life, an exciting journey along the routes of the heart, an unforgettable
• 1:37:38
  journey at the rhythm of the train. Well, ladies and gentlemen, who
• 1:38:24
  is making the idea of heaven popular at this time is that success book of
• 1:38:30
  the family of this child Colton Todd and they are Jaburpo, this Bescheller who
• 1:38:36
  speaks of the royal sky, this child who is four years old, who
• 1:38:43
  died clinically for a few hours in the operating room, but who later revived,
• 1:38:47
  came back to life after a few hours and the child tells things that
• 1:38:53
  are really so amazing and so unknown and also describe with great realism the things
• 1:39:00
  in the sky. And of course, one can say this is a fantasy,
• 1:39:03
  this is a dream, this is nothing, this is an imagination,
• 1:39:08
  this is a deception, which could be, but no, it does not
• 1:39:11
  coincide with some important biblical data. Well, and this has made the royal
• 1:39:15
  sky, the sky changes all these two elements that have become a world Berseler,
• 1:39:25
  this story. But the story is in the Bible, the real story,
• 1:39:30
  the story is told by Jesus, like no one else, Jesus came
• 1:39:34
  precisely to tell us about eternal life, because he wants us not to perish,
• 1:39:40
  but to have eternal life. But for that you have to do something
• 1:39:43
  and if so, as Dr Luis Carballosa is telling you, as I have
• 1:39:46
  told you, about your profile, your profile, your personal resume, and
• 1:39:53
  you are going to tell us the matter with Don Luis Carbollos here on the
• 1:39:56
  train of life. Very good morning, Doctor Carballosa, dear friend, Good
• 1:40:03
  morning, dear Julio, how nice it is to hear you anyway is Doctor
• 1:40:10
  carball I mean. We could talk about many things, but, for example,
• 1:40:15
  I talked about the latest events, which all point to a final scenario,
• 1:40:23
  to a scenario that even cinematography is echoing some biblical questions a bit formed
• 1:40:30
  truth yes, because they do not define the question well. Sometimes they use
• 1:40:36
  a vocabulary they don' t define. They speak of apocalypse and believe that
• 1:40:45
  apocalypse has to do with apocalypse fear has to do with the revelation of our
• 1:40:50
  glorious Lord Jesus Christ. They use the word eschatology and do not define that
• 1:40:59
  word either. Escatology has to do with the latest events. It' s
• 1:41:05
  like when you' re building a building and you get the last touches.
• 1:41:12
  That' s the eschatology. It has to do with the latest developments that
• 1:41:16
  are to occur in this world. Before Jesus Christ makes his glorious appearance in
• 1:41:24
  heaven to put justice and peace in this world. This will be something sensational,
• 1:41:30
  wonderful, something expected from all the tremendous time Julio, something one dreams
• 1:41:38
  of that, but our dreams are very, very, very far from reality.
• 1:41:44
  Sometimes he asks people questions and especially a theologian like Dr Carballosa and the
• 1:41:48
  pastors ask good and how you know this, how you are so sure.
• 1:41:56
  Well, you argue the scriptures, but you were remembering Carballosa the words of
• 1:42:02
  the Apostle John, that word that frequently appears in his writings and is we
• 1:42:09
  know, We know that we are of God, we know that we have
• 1:42:13
  life terra and why we know it, Because there is a current in our
• 1:42:17
  soul and within us that bears witness, by the holy spirit, that eternal
• 1:42:21
  life has already begun truth. That' s the way it is when the
• 1:42:27
  verb to know in the Bible is used There are two words. There is
• 1:42:30
  one thing that is knowing or knowing something from experience. Paul uses that word
• 1:42:36
  many times and there is another word that is used, which has to do
• 1:42:42
  with knowing something intuitively, that is, something that has been revealed to us.
• 1:42:49
  And that is why Paul so often speaks of We know, for example,
• 1:42:55
  there, in the second Corinthians five says We know that if this earthly
• 1:43:00
  house of our room is decided, we have one not made of hands,
• 1:43:08
  but eternal in heaven. What a tremendous explanation the apostle Paul gives us of
• 1:43:15
  that And we know it because the Lord Jesus Christ, who is God and
• 1:43:24
  cannot lie, told us about that reality. He says and if I go
• 1:43:28
  and prepare the place for you, I will come again and take you to
• 1:43:31
  myself so that where I am, you too will be. What a reality
• 1:43:38
  that Julio who we know Christ as Savior awaits us, is something wonderful the
• 1:43:45
  instantaneity of according to Jesus' conversation with the evildoer that he was beside him
• 1:43:54
  on the other cross, on the gallows of death, also bleeding and dying
• 1:43:58
  dying, when he has repented for his words, clearly asks the Lord the
• 1:44:05
  Lord to remember me when you come into your kingdom where he expresses, for
• 1:44:10
  he clearly manifests an attitude of sincere repentance and of a sos to the incarnate
• 1:44:17
  God. And that' s where he tells you, I assure you,
• 1:44:23
  you' ll be with me today in paradise. How so. When we
• 1:44:25
  die, where we go carballosa. Well, when we die, there'
• 1:44:30
  s an eternity. July, God made us, God designed us and gave
• 1:44:35
  us a physical body. So that body was taken from the dust of the
• 1:44:41
  earth. But that body, that' s not our person. Our person
• 1:44:48
  is something else. Our person has to do with what God did in that
• 1:44:53
  body. The text says that God breathed into that body the breath of life
• 1:45:00
  and man became a living being, a living person, so that in this
• 1:45:06
  body that I have now and that everyone can see here, within me,
• 1:45:13
  dwells the true person, the true Luis Carballosa, is within this body that
• 1:45:19
  has to do with that soul, with that spirit. One day or any
• 1:45:28
  day, at any time, that spirit is soul, that spiritual being,
• 1:45:32
  that spiritual person that I am can be separated from that body. That is
• 1:45:39
  what we call death, that separation from the spiritual person, from the spirit,
• 1:45:45
  from the soul, from this body. Now, the body goes to
• 1:45:49
  dust, but the spirit, the soul, the true spiritual person transcends eternity,
• 1:45:58
  to eternity, and that eternity is a dimension that has two aspects.
• 1:46:08
  One is the aspect of eternal happiness, of eternal glory, that is heaven,
• 1:46:15
  and the other is eternal damnation, which Jesus Christ used most of that
• 1:46:21
  word. That word is used twelve times in the New Testament. Eleven of
• 1:46:29
  them came out of the mouth of Christ, who speaks of eternal hell,
• 1:46:34
  of eternal damnation, where a person will suffer for all carballous eternity. But
• 1:46:46
  let' s see who it is they' re going to say, because
• 1:46:49
  there' s a popular idea. If the sky exists and it' s
• 1:46:53
  somewhere and we' ll talk a little bit about what heaven is like,
• 1:46:59
  more or less if we have something going on. But before perhaps you will
• 1:47:03
  answer this question. Who is it go to heaven, if there is heaven
• 1:47:06
  somewhere, how is heaven? Heaven is the House of God. It'
• 1:47:14
  s the best way to express the sky. It' s the House of
• 1:47:18
  God. And when we are told of heaven, we are told of something
• 1:47:23
  that is above. He' s upstairs, he' s somewhere, somewhere
• 1:47:29
  up there. There is the House of God, which is called the heavenly
• 1:47:33
  mansion. It is also called the new Jerusalem. It is also called paradise,
• 1:47:41
  called eternal glory. All this is called and there is God on his
• 1:47:46
  throne and surrounded by angels and archangels and cherubim and seraphim, and there is
• 1:47:56
  peace and joy for all the Etandra Julius. Time doesn' t count there.
• 1:48:02
  There, the needs that man has now do not exist. There will
• 1:48:09
  be no tears, there will be no pain, there will be no sickness,
• 1:48:15
  there will be no sadness, there will be none of those things that
• 1:48:18
  afflict us now. There will be no death. There will be no death.
• 1:48:21
  None of that. And the scripture describes what heaven is there. In
• 1:48:27
  the last chapters of the Bible, chapters twenty- one and twenty- two
• 1:48:33
  of the Apocalypse, he speaks of that new Jerusalem, That is the house
• 1:48:39
  of the father, that is the place that Jesus Christ went to prepare for
• 1:48:45
  his redeemed and for us to have an idea. I think here in writing
• 1:48:48
  he uses figurative language to give us an idea. He says his streets are
• 1:48:57
  golden. Why? Because man knows what gold is, touches it, smells
• 1:49:00
  it, appreciates it. Its streets are golden and it says crystal- like
• 1:49:04
  transparent gold. There' s a river of life that the river water.
• 1:49:12
  It speaks of blessing, there is the tree of life that gives says the
• 1:49:18
  text a harvest every month and says that its leaves are for happiness, for
• 1:49:25
  well- being, for the enjoyment of nations. And there is God,
• 1:49:30
  and there is our Lord Jesus Christ, and there will be the Holy Spirit
• 1:49:35
  as well. And there will be heavenly beings, angels, archangels, seraphim
• 1:49:43
  cherubim. And for us to have an idea, he says there' s
• 1:49:48
  an immense wall. And that wall talks about security. It is not that
• 1:49:53
  there will be a physical, literal wall, but that there will be absolute
• 1:50:00
  security and then it speaks of twelve doors. Each door is a great pearl
• 1:50:05
  and at each of the gates there will be an angel not to guard,
• 1:50:11
  he will not be a watchful angel, but he will be a host angel
• 1:50:17
  to welcome all those who have the privilege and right to enter that heavenly mansion.
• 1:50:26
  There is so much to say, dear July about this that one really
• 1:50:30
  gets excited and can spend hours and hours talking about this. That is why
• 1:50:35
  the scripture says that we partly know and partly prophesy, understanding in that context
• 1:50:42
  that we have only a small advance, but in eternity a new story,
• 1:50:49
  an endless story, the story of eternal life will begin. And that'
• 1:50:54
  s where we go into a rulium dimension, a script that he' s
• 1:50:57
  going to write is to give us an idea. So we read an idea.
• 1:51:01
  But that idea is like a simple aptism, like the one who looks
• 1:51:05
  through a slit. But what the panorama before all those redeemed from the Lord
• 1:51:15
  because heaven that the Bible describes Dear Julius is for his redeemed, for those
• 1:51:20
  who have recognized their sin, have expressed repentance from them and put their faith
• 1:51:29
  and trust in Jesus Christ, the only savior of men. Thus is eternal
• 1:51:38
  life, it is the great dream of all beliefs and some and clear,
• 1:51:43
  from a world so temporalized and so materialized and so rationalized, this idea is
• 1:51:49
  questioned. But there' s something in our genes, inside us that screams.
• 1:51:55
  I want to live I refuse to die in any human being, exact
• 1:52:00
  truth, because God did not create man to die. God created man to
• 1:52:04
  live. That' s the reality. Now, look at you, dear
• 1:52:09
  Julio. We have to make a difference here. We' re talking about
• 1:52:14
  eternal life. One can emphasize the eternal aspect and say eternal life and emphasize
• 1:52:26
  the eternal word, but there is also the other side. One can emphasize
• 1:52:31
  in the word life eternal life. And they' re two different things.
• 1:52:39
  For example, the unconverted, the wicked one will live for all eternity,
• 1:52:45
  but he will live in damnation, he will exist in damnation. It is
• 1:52:51
  one thing to exist, and it is another to live. The wicked will
• 1:52:57
  exist far from God, where there will be no light. There will indeed
• 1:53:03
  be darkness, they will be far from God. This is explained by Paul
• 1:53:09
  in second Pesosunicenses. One. Now, he who has laid down his see
• 1:53:15
  Jesus Christ is going to have life, but it is not that he will
• 1:53:18
  have it, but that he already has it, Christ said indeed of certain
• 1:53:24
  things that he who hears my word and believes him who sent me has present
• 1:53:30
  time, has eternal life and will not come condemnation anymore. It has passed
• 1:53:34
  from death to life and elsewhere says the same Lord and this is eternal life
• 1:53:40
  that know you the only true God and Jesus Christ, whom you have sent,
• 1:53:45
  so that eternal life for the believer is something he receives here on earth,
• 1:53:53
  receives it at the same instant, at the same time that he puts
• 1:53:59
  his faith in Jesus Christ, for example, as I know you and I
• 1:54:03
  know who you are and I love you and I know how you think.
• 1:54:09
  I can say Julio Perez has eternal life. From where you' re talking
• 1:54:15
  to me in front of that microphone. I know that you have eternal life,
• 1:54:20
  because you have put your faith in Jesus Christ. Now the day you
• 1:54:25
  pass into eternity you will enjoy to the full, in an inconceivable fullness for
• 1:54:33
  the human mind. That eternal life that you one day received as God’
• 1:54:39
  s gift on earth, Christ said the one who believes in me has now
• 1:54:45
  already here has eternal life. How glorious or me how tremendous tremendous tremendous.
• 1:54:53
  This is an unpayable thing. Why. Because eternal life is paid for,
• 1:54:57
  bought, acquired somewhere indis there composed. That is what some have believed and
• 1:55:04
  still believe have taught. Eternal life is a gift, says the scripture,
• 1:55:13
  because by grace, you have been saved through faith. And this isn'
• 1:55:17
  t yours. It is God' s gift, not by works, so
• 1:55:24
  that no one will boast dear Julius. There is no religion that can give
• 1:55:29
  eternal life, there is no liturgy, there is no sacrament, there is
• 1:55:36
  no offering, there is nothing that man can do in himself. And of
• 1:55:41
  himself, the only solution for man is to turn to Jesus Christ, who
• 1:55:48
  died on the Cross, God who came this world, God who became incarnate,
• 1:55:54
  became like us, because only God can save and only man can die.
• 1:56:02
  God became man to be able to die on the Cross and he died,
• 1:56:08
  gave his life, shed his blood, took our place and there on
• 1:56:13
  the cross exclaimed finished. It means debt paid, nothing is due. He
• 1:56:20
  rescued us, paid the ransom, paid the price so that we today could
• 1:56:28
  enjoy that deliverance from sin and death and hell and tremendous satan himself. This
• 1:56:39
  is, when Jesus speaks of eternal life, compared to the prophets of Antiquity,
• 1:56:45
  of the old Covenant, of the old Testament period, it is different,
• 1:56:49
  because Jesus seems to put near, brings close the man of God,
• 1:56:56
  the man and the woman of any age. It puts him close to God.
• 1:56:59
  Right. It is because he is God and when one believes in him,
• 1:57:04
  it is as if God places you within Christ to see how you are.
• 1:57:13
  I can explain this. When God created Adam, within Adam, God
• 1:57:17
  created all mankind. Every human being was within Adam, in Adam' s
• 1:57:26
  cells, in Adam' s genes, in all that Adam was. There
• 1:57:30
  was humanity. But now, by putting our faith in Christ, the scripture
• 1:57:34
  says that if anyone is in Christ, new creature or new creation, he
• 1:57:42
  is the old things. They passed here. They' re all made new.
• 1:57:46
  No prophet of the Old Testament could tell anyone to believe in me and
• 1:57:53
  you will have eternal life. Moses didn' t say that. Didn'
• 1:57:56
  t Joshua say that? Abraham didn' t say that? Isabel didn'
• 1:58:00
  t say that? But Christ does, because you are God and he said
• 1:58:05
  and says and can say and has the authority to say it. He who
• 1:58:10
  believes in me has eternal life and that is the great reality. That'
• 1:58:18
  s good. It' s tremendous, ladies and gentlemen, the sky,
• 1:58:21
  the sky is somewhere. Sure, you say they' re in sidereal space,
• 1:58:27
  it' s beyond. It seems that the apostle Paul had the exceptional
• 1:58:30
  experience of being snatched from paradise into that third heaven of God and that place
• 1:58:39
  is beyond the stars. Right. Yes, heaven is a place, no
• 1:58:45
  doubt, and heaven is the place where God is and where Christ is.
• 1:58:54
  And heaven is a place where God is and where Christ is. And there
• 1:58:59
  will be anyone who puts his fret in Jesus Christ. That is why,
• 1:59:04
  dear Julius, any listener, anyone who is listening to us right now who
• 1:59:11
  tells Jesus Christ to tell that almighty God. Lord, I believe in you,
• 1:59:20
  forgive me Save me Give me the gift of eternal life. That person
• 1:59:28
  can now have the assurance that one day he will be with that God and
• 1:59:32
  with that Jesus Christ for all eternity in heaven says the scripture. The one
• 1:59:41
  who has the child has life. The one who does not have the son
• 1:59:45
  of God does not have life. Tremendous then, ladies and gentlemen, this
• 1:59:49
  is more in a more clarifying, more convincing, clearer way than can be
• 1:59:56
  explained by Dr Luis Carballos this morning here on the train of life. Dear
• 2:00:01
  friend, it has been a pleasure, as always to know that we will
• 2:00:06
  probably meet at any season of life. But in heaven, sure, sure,
• 2:00:11
  dear Julius, and from here live the most enormous hug and know that
• 2:00:15
  your brother and your friend thinks of you and loves you dearly and gives thanks
• 2:00:19
  to God for your life and your Ministry. Thank you Carballosa forever. A
• 2:00:27
  hug and a hug Ullio, Chao Chao, the train of life. To,
• 2:01:10
  sir I' ll sit ay ps two while you give me safe tray
• 2:02:05
  thing I' m not going to go saveson or thank you. Thank you,
• 2:02:34
  San San Mosencia. I love to prescribesay sometimes green now it is sanded
• 2:03:26
  to go to salvation or sanda I will go to save save Juana this Thank
• 2:04:00
  you, thank you thanks to the das ilanando San mi te saber n Thank
• 2:05:34
  you, thank you, thank you, thank you, you travel on the
• 2:06:26
  train of life. We' re going to go look for Dr Pablo Martínez,
• 2:06:48
  Vila, the psychiatrist we' re going to talk to him about personality
• 2:06:54
  disorders and very specifically more especially the personality limit disorder. Good morning, good
• 2:07:01
  morning, well, Doctor Pablo Martínez, good to be back with you sharing
• 2:07:06
  things, things that are of general interest. Also today we wanted to address
• 2:07:18
  Dr Martinez, the issue of personality disorders one in particular. But when we
• 2:07:27
  talk about personality disorders, of course this is something that any of us can
• 2:07:33
  suffer from different personality disorders. How a personality disorder is identified to see is
• 2:07:44
  a topic that is not easy. It is not easy because up to ten
• 2:07:50
  different types of personality disorder have been described. Psychiatrists for practical purposes, group
• 2:08:01
  them into three, three, call them clusters, into three large clusters,
• 2:08:09
  and in fact, perhaps it can help to mention these clusters that allow us
• 2:08:15
  to identify them. They speak of the so- called ab and c cluster
• 2:08:20
  A that encompasses those personality disorders that are characterized because the person is eccentric,
• 2:08:28
  rare, they are a component of social maladaptation, of social clumsiness and withdrawal,
• 2:08:37
  of isolation from society, they live in their world, in a separate
• 2:08:43
  world. There they would enter, for example, the schizoid personality, which
• 2:08:48
  is not the same as schizophrenia, disorder or personality, paranoid personality disorder and
• 2:08:54
  others. Then there is what is called cluster B that is characterized because they
• 2:09:01
  are exaggerated inclusive people, dramatic histrionic theatricals. There are usually very frequent mood
• 2:09:16
  swings. There would enter the personality limit disorder and are characterized above all by
• 2:09:24
  this theatricality, of this exaggeration. And then there is the cluster of faith
• 2:09:31
  that would be people that are characterized by two aspects. They are very anxious
• 2:09:37
  and fearful people, you can already see from children, who are very withdrawn,
• 2:09:43
  shy, fearful, anxious. In short, the first cluster would be
• 2:09:48
  rare, extravagant people, isolated from society, the second, therefore, very
• 2:09:54
  unstable and extravagant people, and the third the fearful person. When this is
• 2:09:58
  done intuits a lot, it comes to creating a person, problems for the
• 2:10:05
  person, but also for those who live around him. We always say that
• 2:10:09
  a personality disorder is defined because the person who has it suffers and causes it
• 2:10:16
  to suffer. This would be the interesting, interesting definition of this bet in
• 2:10:22
  perspective. But, for example, there are people who are suffering from some
• 2:10:28
  personality disorder and are the last to notice. Usually, not normally well,
• 2:10:33
  this happens in reality with the most serious psychiatric illnesses, for example, with
• 2:10:41
  schophrenia, with some forms of psychopathy, and there is not what we call
• 2:10:52
  disease consciousness. The person doesn' t realize she' s sick. In
• 2:10:58
  this sense, there is a phrase that I very much like to tell,
• 2:11:03
  especially to patients. To go to the psychiatrist voluntarily is not a sign of
• 2:11:09
  madness, but a sign of sanity, because precisely when the person is not
• 2:11:18
  on the line, he does not realize that they need to psych in this
• 2:11:22
  sense. It is true that the most serious psychiatric disorders do not have this
• 2:11:30
  awareness of disease. However, in personality disorders we would be halfway, halfway
• 2:11:37
  through what we have said before, because they are people who suffer and make
• 2:11:41
  suffer. So this often makes them ask for interesting help. Before addressing the
• 2:11:50
  issue in itself that I would like to make some notes to locate what the
• 2:11:56
  indicators would then be the signs of a well- adjusted or mature person to
• 2:12:05
  be able to contrast the poor situation of a patient who is suffering from these
• 2:12:09
  possible. Let' s say profanity disorders with the right one. This is
• 2:12:15
  a very important question. Julio because if we don' t have a point
• 2:12:20
  of reference, then logically we can' t say it' s normal and
• 2:12:24
  it' s abnormal. It is true that there are cultural factors, external
• 2:12:31
  factors, social factors, but in general, the professionals, the experts agree
• 2:12:37
  on some indicators of emotional health, some indicators of maturity and, specifically,
• 2:12:46
  I would like to mention five. And here, for each of us can
• 2:12:50
  be made as a small self- examination to what extent we are adjusted.
• 2:12:58
  We have a mature personality or not. First of all, a proper self
• 2:13:05
  - concept, the image one has of oneself, which should not be too
• 2:13:09
  low. There we would enter the realm of depressive personality or too high,
• 2:13:18
  what we would call an inflated ego. That is where the paranoid personality would
• 2:13:24
  go Let us remember that the apostle Paul’ s phrase when he says no
• 2:13:33
  one has a higher concept of himself than he should have, but think of
• 2:13:39
  himself with sanity and, therefore, first characteristic, a proper self- concept.
• 2:13:41
  Secondly, proper self- control, good self- control. That there
• 2:13:50
  is no impulsiveness. As we will see, impulsivity is one of the main
• 2:13:56
  features of the personality disorder of n de va riar, but in particular,
• 2:14:01
  of the boundary disorder, good self- concept, good self- control.
• 2:14:07
  Thirdly, a desire to give and give. The desire to love is not
• 2:14:13
  a self- centered, natural ability to share. We could talk about the
• 2:14:22
  car giving up here, since we were with the self- conceived self-
• 2:14:30
  control cars, the car giving up. A mature person enjoys giving, sharing.
• 2:14:35
  There is nothing more filling the human being than giving and giving. Fourthly,
• 2:14:41
  a good sense of responsibility, a sense of commitment. When you promise
• 2:14:48
  to do something, you do it. There is not this that James,
• 2:14:52
  in the Bible calls the double- minded man who tells you today, oh,
• 2:14:58
  tomorrow tells you go and that in one never fulfills his promises a firm
• 2:15:03
  sense of responsibility. And, fifth and last, the fifth indicator of maturity.
• 2:15:09
  As for personality, it is a good tolerance for frustrations, for adversities,
• 2:15:16
  for setbacks. When things don' t go out, as we know,
• 2:15:22
  react properly, not with a tantrum, not breaking the deck, not
• 2:15:26
  blaming others. There is a good tolerance to frustration, on the contrary,
• 2:15:33
  it is a low tolerance to frustration that is characteristic, for example, of
• 2:15:39
  some children who tantrum when they are denied something. For this many adults,
• 2:15:43
  unadjusted adults, immature adults, also make a tantrum when they do not get
• 2:15:50
  what they want. This, of course, is a symptom of immaturity.
• 2:15:56
  Well, this is to identify who we are ourselves, who are around us,
• 2:16:01
  and sometimes they could be under the syndrome of some of the disorders.
• 2:16:09
  And Sabel will handle all these things. But that point of the faithful balance
• 2:16:13
  for the indicator of a well adjusted or mature personality, is very interesting.
• 2:16:20
  But if there has ever been someone like this perfect in maturity, it is
• 2:16:26
  Jesus and this has to do with the book that Doctor Pablo, which is
• 2:16:33
  also edited in English, but we would like to have it in Spanish.
• 2:16:35
  The sooner, Jesus the marhcan mind of all, when we are going to
• 2:16:39
  have this book. We hope that more or less within a year, we
• 2:16:43
  can have them. It is translating itself, Jesus, the healthiest mind of
• 2:16:48
  all. Well, there we can find especially also believers, the reference yes.
• 2:17:00
  This is a very, very, very interesting subject. We decided to
• 2:17:05
  write this book with an eminent English psychiatrist, Professor Andrews Sims, because one
• 2:17:11
  of the main arguments of the so- called atheists new atheists, neo atheism,
• 2:17:18
  is that Jesus was nothing more than a mentally ill, a person,
• 2:17:22
  because with a psychiatric disorder, paranoid, megalomaniac and therefore his words have no
• 2:17:28
  credibility whatsoever. So, this English psychiatrist with whom I write the book is
• 2:17:35
  one of the most recognized world authorities in the field of psychopathology, that is,
• 2:17:43
  the sick symptoms of the mind of Professor Andrews Sims. He was president
• 2:17:50
  of the Royal College s Kitrist, which is the ultimate authority in psychiatry in
• 2:17:54
  England. Well, in this study we tried to show first that Jesus was
• 2:18:01
  not mentally disturbed, but then, in the second part, we tried to
• 2:18:07
  show that Jesus had the healthiest mind of all and that in his way of
• 2:18:15
  acting, in his coherence, in his way of facing death, in his
• 2:18:18
  self- control, in his way of giving himself in his self- concept,
• 2:18:24
  in his commitment. Anyway, in all these areas that we' ve
• 2:18:26
  been talking about. If we could rate them from one to ten, Jesus
• 2:18:31
  with a ten, that is, he has been the man par excellence,
• 2:18:39
  all models of human being would be summed up in the person of Jesus.
• 2:18:43
  How interesting, because you want to have it good. We can, of
• 2:18:48
  course, advance it already in Amazon in English is already available. In English
• 2:18:52
  it is entitled matt Orgoth Mad or God, and then the subtitle Jesus the
• 2:18:58
  most brilliant mind of all, but the title will find it for more by
• 2:19:03
  God Mad or God. Great well, we can already access directly ahead of
• 2:19:09
  time in some cases, but when we have it in Spanish, in Spanish,
• 2:19:13
  because it was a enjoyment Jesus, the healthiest mind of all in the
• 2:19:18
  pen of Doctor Pablo Martínez. With this other prestigious psychiatrist, also what interesting
• 2:19:24
  topic. I am fascinated by the title and, moreover, seeing the good
• 2:19:28
  that Jesus has done to many of us, many of us, who have
• 2:19:33
  reoriented our life from the inside out, talking about the subject, underlining a
• 2:19:41
  little bit the personality limit disorder as a disturbing disorder, perhaps already to a
• 2:19:46
  more superlative degree, the symptoms. What are the symptoms of this disorder,
• 2:19:54
  Doctor Pablo Martínez, it is easy to remember, then try to put in
• 2:20:01
  a pedagogical way, a single word and four great symptoms that start from this
• 2:20:11
  word, the key word that defines the limit disorder of personalities instability, instability
• 2:20:20
  with capital letters. Then, this instability manifests itself in four large areas.
• 2:20:28
  First, instability in relationships. They are people who go from one end to
• 2:20:37
  the other in their relationships, especially the closest, the most intimate, with
• 2:20:43
  parents, with the husband, with the wife, with children, and perhaps
• 2:20:46
  especially in the relationship, because as a couple they move from love to hatred
• 2:20:52
  very easily and for this reason, they are unable to forge permanent lasting relationships.
• 2:21:03
  Their relationships are always short- term, they have a very short expiration
• 2:21:09
  date. Break relationships very often there is like an inability to find the middle
• 2:21:22
  point go from idealism or idealize or refuse to evaluate. They are unable to
• 2:21:31
  have a realistic stance in their relationships First they love a lot, idealize and
• 2:21:39
  then hate a lot they reject, but they are unable to stay in the
• 2:21:41
  middle. This explains a long history of repeated broken relationships. Second, instability
• 2:21:48
  in behavior and here the keyword is impulsivity or impulse control problem. As we
• 2:22:00
  pointed out earlier, which can be related to money, they may have a
• 2:22:05
  tendency to be ludopaths and, if not ludopaths, at least excessive overexpenditures,
• 2:22:11
  never come at the end of the month difficulties of impulsivity with sex, promiscuity,
• 2:22:18
  difficulties in controlling impulsivity with substances, substance abuse. That' s where
• 2:22:26
  drugs, alcohol, cocaine, etcetera would come in. And finally, another
• 2:22:31
  area in which you can see is in the driving of real vehicles are people
• 2:22:35
  who, precisely because of this impulsiveness, usually have accidents and misdemeanors in driving.
• 2:22:45
  For this reason. The third area in which this instability is seen is
• 2:22:50
  in the mood. There are very strong mood swings, unlike depression. Depression
• 2:22:58
  is a low mood that lasts for days and days. The eraser stays there
• 2:23:03
  in the mind for weeks or months. In borderline personality disorder, these mood
• 2:23:09
  swings are like weather in April or October. Right. Today well, tomorrow
• 2:23:16
  bad there are some very strong ups and downs, some oscillations of what is
• 2:23:20
  called affectivity the mood and, finally, difficulties in the control or instability in
• 2:23:31
  the control of the self image. This self- concept we used to talk
• 2:23:37
  about today feels great, all right, tomorrow they sit in a dark well.
• 2:23:43
  Good. We could go into more details, but in broad terms.
• 2:23:46
  These are the four great areas of instability in relationships, in behavior, with
• 2:23:52
  impulsivity, in mood, with these ups and downs so strong and in self
• 2:23:56
  - image. One wonders what are the possible triggers of reaching these profiles of
• 2:24:07
  disorders, in this case of the personality limit disorder, the triggers that lead
• 2:24:11
  a person to this state. If I could answer your July question for sure,
• 2:24:22
  I would be awarded the Nobel Prize in Medicine. It' s complicated.
• 2:24:28
  We are facing a phenomenon that has several causes. We call it a
• 2:24:35
  multidimensional phenomenon. The personality limit disorder is like a house with several floors.
• 2:24:39
  Let' s start downstairs in the basement. Looks like there' s clearly
• 2:24:43
  a genetic component. Experts agree that there is a genetic predisposition. Having a
• 2:24:52
  first- degree history in the family with severe psychiatric disorders makes the person more
• 2:24:58
  likely to have a disorder or personality limit. There may also be a biographical
• 2:25:07
  factor and specifically related to upbringing, to education, very important traumatic experiences in
• 2:25:16
  childhood, as a very traumatic separation from parents or a frequent parent who is
• 2:25:22
  violent or very violent. Very traumatic childhood experiences can also act as a coatiuvant
• 2:25:31
  factor. Here perhaps I allow myself to correct the word is not that they
• 2:25:41
  are both triggers and coatiuants. Unlike depression. The last day we were talking
• 2:25:48
  about bipolar disorder. There, yes, there may be trigger factors, a
• 2:25:52
  birth, a move, a very strong stress, but here in the disorder
• 2:25:56
  or personality limit, rather than trigger factors, we have talked about these coadjugants,
• 2:26:03
  truth, inheritance, parenting and undoubtedly, because there are stress factors that
• 2:26:09
  can somehow come on these two factors mentioned to create the personality limit disorder.
• 2:26:20
  A characteristic that we have not mentioned so far, that all personality disorders,
• 2:26:26
  including this one, are characterized because the person has been so of all life.
• 2:26:35
  It is my character, at least since adolescence and many times since childhood.
• 2:26:41
  We have already begun to detect these features of rarity, maladaptation, instability
• 2:26:48
  and accentuated with adolescence. Thus, they usually manifest themselves for the first time
• 2:26:54
  or in adolescence or in the first youth. From the age of sixteen,
• 2:26:58
  eighteen, or twenty, it is how often a personality disorder appears never at
• 2:27:07
  the age of thirty or forty. We have to suspect that if there are
• 2:27:11
  symptoms at this age, the diagnosis is probably another. It may be depression,
• 2:27:16
  bipolar depression, it may be another type of disorder, but personality disorder
• 2:27:22
  is old goes back to childhood or adolescence. I' m sorry I may
• 2:27:31
  have spread too much, but I think the important thing is very well reviewed,
• 2:27:37
  because we are eager to meet and especially those who know or live or
• 2:27:43
  live with people or in their immediate surroundings. And it' s always a
• 2:27:46
  bet a day too to know ourselves a little bit about diverse personality disorders and
• 2:27:52
  in this particular one, which is a somewhat more, let' s say,
• 2:27:58
  a little more lacerating disorder. But I was reading the interview of an
• 2:28:05
  English girl, Jodi, who suffered from this personality disorder and well, they
• 2:28:11
  put her to several questions and one of them is how you feel about the
• 2:28:16
  way the personality limit disorder is treated in popular culture. And she, well,
• 2:28:20
  then, investigates especially in various forums of Brother Google and until she is
• 2:28:30
  placed, she gets into treatment and learns to live with this treatment, with
• 2:28:37
  this syndrome, evidently very attenuated by medication, and it is important to learn
• 2:28:43
  to identify him and to live with this issue, because it seems that,
• 2:28:48
  from what she says, in popular culture, this case is stigmatized in excess.
• 2:28:54
  Yes, yes, yes, undoubtedly, in any case, especially in
• 2:29:00
  the scientific community among professionals. Today, the prognosis and the way to deal
• 2:29:11
  with the personality limit disorder has changed a lot, without going any further.
• 2:29:16
  Fifteen twenty years had a very pessimistic view of the disorder, of the personality
• 2:29:24
  limit. It was thought that not much could be done, which they were
• 2:29:28
  rebellious to treatment. Today we have seen that it is not, that it
• 2:29:31
  is not, and that there are undoubtedly therapeutic aids from medicines, namely drugs
• 2:29:41
  that help in the symptoms that we have mentioned before, impulsivity, mood,
• 2:29:46
  medicines that regulate neurotransmitters in the brain, what are called the drugs that increase
• 2:29:52
  the levels of serotonin, psychological therapy drugs and certain psychological therapies that go very
• 2:30:00
  well for the personality limit disorder. But here and from my perspective as a
• 2:30:05
  Christian psychiatrist and taking advantage of your question, I would like to add a
• 2:30:11
  very specific point. The great value that the Christian community, what we call
• 2:30:16
  the local church, the church as a community, can give to these patients,
• 2:30:24
  these roots, this community roots. The local church can give a heat
• 2:30:33
  that is probably not found in any other human group. That is where the
• 2:30:39
  Gospel of Christ has an excellent therapeutic value, because, moreover, and this
• 2:30:46
  we have not commented before, people who suffer from the limit personality disorder are
• 2:30:54
  characterized by intense fears of being abandoned and are making constant efforts to avoid real
• 2:31:05
  or imaginary abandonment, and suffer greatly from the prospect of being alone. Loneliness
• 2:31:16
  is their worst enemy. They really need to be accompanied. And that'
• 2:31:20
  s where the local church, the Christian community, acquires a relevant therapeutic dimension,
• 2:31:28
  unique and that I qualify as unique. I believe that what Christianity and
• 2:31:33
  the Christian Community, on the one hand, and with Christ' s message
• 2:31:37
  of acceptance of non- rejection, is truly a very important contribution that we
• 2:31:46
  cannot forget in the treatment of personality- limit disorder. It seems to me
• 2:31:52
  a reflection, Dr Martínez, this last point, the community and in this
• 2:31:58
  case, the Christian community, as a therapeutic community. I, as in
• 2:32:03
  my case as pastor as well and counselor, have observed that people with pathologies
• 2:32:13
  of schizophrenia, bipolarity disorder. The therapeutic effect for these people is highly positive,
• 2:32:22
  It is very benign, it is very healthy up to very interesting degrees.
• 2:32:28
  And then, of course, it is the factor of what is in
• 2:32:33
  the ingredient that is given in the Christian communities, in the presence of God.
• 2:32:39
  And this is verifiable. I can see him as a close observer.
• 2:32:45
  Evangelical pastors are also mediators and in many cases we intervene from another perspective,
• 2:32:52
  complementing the work of professionals, to which we do not have access. But
• 2:32:58
  you do get one and I want to value this point of view, because
• 2:33:05
  there are many people who are listening to us with relatives like that or themselves
• 2:33:09
  suffering these things and it is a call to hope. With this true reflection,
• 2:33:15
  indeed, the local church, the Christian community, can offer this warmth,
• 2:33:20
  this shelter, this warmth not only spiritual, but also human, which
• 2:33:28
  does so much good to these people who are so afraid of feeling abandoned and
• 2:33:35
  rejected. Yes, Dr Pablo Martínez, the treatment, there is an effective
• 2:33:41
  treatment on this pathology true of the disorder or limit of personality, which would,
• 2:33:46
  in principle, be the most advisable treatment. First of all, I
• 2:33:52
  deduce attending consultation, of course, the tools we used to mention. I
• 2:33:58
  insist that today, the prospects for improvement of people suffering from this emotional disorder
• 2:34:05
  are much more hopeful than those we had 20 years ago. I' d
• 2:34:13
  say there are three great tools. Three One medication, which mainly helps control
• 2:34:20
  certain impulses. We haven' t mentioned it, but one of the greatest
• 2:34:26
  risks for these people and one of the main complications is self- injury.
• 2:34:33
  They are people who have a tendency to self- injure, whether with intent
• 2:34:37
  to take their own life or not, but they often self- injure themselves
• 2:34:43
  and this has to do with what we used to talk about the difficulty of
• 2:34:46
  impulse control, right. Therefore, there medication can help a lot in all
• 2:34:50
  these aspects. Secondly, it is very important that there be support in psychotherapy.
• 2:34:56
  Psychotherapy psychology can do a lot and there are certain approaches. I personally
• 2:35:05
  am not a specialist in livital personality disorder, but there are colleagues who have
• 2:35:09
  undoubtedly focused on this and do specialized therapies. And thirdly, this community group
• 2:35:18
  social support we talked about earlier, which, as we have said, gives
• 2:35:24
  it an element of shelter to feel loved not only on an individual level by
• 2:35:33
  one you but by one group, by one collective. I think these three
• 2:35:39
  tools are fundamental in the interesting and good personality limit disorder and perhaps now to
• 2:35:50
  come out already concluding this reflection on so interesting personality disorders in general, seeing
• 2:35:56
  the point of the up state of personality and also looking at the supreme example
• 2:36:05
  of Jesus and also definitely thinking about any of us in what I would call
• 2:36:13
  how to practice good mental hygiene so that we do not enter into neurotic states
• 2:36:20
  of personal neurosis, obsessive of fixations and how to be a little advanced in
• 2:36:30
  this, how to anticipate possible and have good mental hygiene. Dr Pablo Martínez.
• 2:36:37
  If I had time, I' d be a clock hour answering this
• 2:36:43
  question, but since I only have a minute or little time, I'
• 2:36:50
  m going to sum it up, I' m going to talk from my
• 2:36:52
  perspective. As a Christian psychiatrist, I believe that when God created us,
• 2:36:58
  he put in us two great needs, two relating to him, to you
• 2:37:07
  with capitals, and relating to others, to our fellow men, the you
• 2:37:13
  with lowercase. In the relationship with God. The best way to cultivate mental
• 2:37:20
  hygiene is through prayer and Christian meditation. Prayer and meditation are enormously therapeutic and
• 2:37:31
  we sometimes think that meditation is an exclusive heritage of Eastern religions, Buddhism,
• 2:37:39
  yoga, and transcendental meditation. Nothing further from reality. Meditation and prayer are
• 2:37:46
  a rich heritage of Christianity. Therefore, first point for mental hygiene cultivate the
• 2:37:54
  relationship with the great you, the you with capital. Secondly, cultivating the
• 2:38:01
  relationship with others, giving and giving is to the extent that we give and
• 2:38:07
  give to others that we achieve a balance in our lives. How interesting to
• 2:38:16
  see the psychological effects that confinement has had on our lives. We have been
• 2:38:22
  deprived of relations for three months, we have been isolated, our lives of
• 2:38:28
  relationship with others have been impoverished. And many people and this we have seen.
• 2:38:33
  Psychiatrists at the clinic have begun to wither like the leaves of a plant
• 2:38:39
  that lacks water. How interesting it is that relationships with others give life to
• 2:38:46
  the extent that we give and share in giving and worship. These are the
• 2:38:54
  two keys to mental hygiene. If I had to sum them up in broad
• 2:38:58
  terms. Relationship communion with God, relationship communion with the projin as simple as
• 2:39:05
  that. It' s been hard. Well, we always stay like the
• 2:39:11
  students, listening to an excellent teacher who gives us interesting guidelines and makes us
• 2:39:18
  think about how to implement these issues in our lives or in favor of others.
• 2:39:24
  I would like to remind you, before saying goodbye to Dr Pablo Martínez
• 2:39:31
  of Psychiatrist, that you can arrange a professional interview with professional understanding. The
• 2:39:35
  telephone number is ninety- three seven hundred and eighty- seven ten. I
• 2:39:43
  ' ll repeat the phone in a moment in case you haven' t given
• 2:39:46
  them time. The consultations from Monday to Thursday from four to eight in the
• 2:39:50
  afternoon and also consults in Barcelona, in the evangelical hospital and also in Terrasa.
• 2:39:56
  Weekly I' m going to pick you up to arrange a professional interview
• 2:40:03
  with Dr Pablo Martínez. You can call nine three, seven, eight,
• 2:40:09
  zero, seven, seven, one, zero, ninety- three seven hundred
• 2:40:15
  eighty, seventy- seven ten. Well, dear, Dr Pablo Martínez.
• 2:40:22
  Thank you, as always, we were very satisfied and also on this trip
• 2:40:26
  that we make weekly by the train of life in different cities, our friends
• 2:40:28
  will be very pleased to listen to these things and also remind them of other
• 2:40:35
  cities that also via telematics and consultation truth Doctor Pablo Martínez. Yes, indeed,
• 2:40:39
  yes. Yes, yes, because it is totally viable and more in
• 2:40:43
  cases of psychiatry and psychology perfectly viable, because thank you very much until the
• 2:40:50
  next one, that you also have a good summer time and enjoy it,
• 2:40:54
  Doctor Pablo, a very affectionate hug. Thank you all very much and good
• 2:40:58
  summer. Thank you so much. Chao the train of life, an exciting
• 2:41:18
  journey along the routes of the heart, an unforgettable trip at the pace of
• 2:41:37
  trem The evangelical churches a place of peace and friendship. You can freely attend
• 2:41:45
  the nearest evangelical church in your neighborhood or your population. You' ll be
• 2:41:50
  very welcome.