[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"cat-redesign:death:en":3},{"categoryInfo":4},["Reactive",5],{"id":6,"name":7,"description":8,"slug":8,"background":9,"thumbnail":10,"supercategory":11,"created_at":12,"updated_at":13,"embed_thumbnail":14,"embed_icon":15,"featured_category":16,"name_es":17,"description_es":18,"playerembed":19,"order":16,"name_fr":20,"description_fr":21,"name_ko":22,"description_ko":22,"answers":23,"testimonials":142,"isVideo":75},1,"Death","death","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002F1671828701530_Screen%20Shot%202022-12-23%20at%203.48.31%20PM%20copy.png","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002F1671828703902_Screen%20Shot%202022-12-23%20at%203.51.07%20PM.png","","2019-12-19T19:24:45.184Z","2023-08-03T06:58:14.672Z","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002F1671828704403_Screen%20Shot%202022-12-23%20at%203.51.07%20PM.png","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002FDeath.png",null,"La Muerte","\n\nMuerte","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F14529839?h=339934f4b2&autoplay=1&color=50b303&title=0&byline=0&portrait=0\" width=\"640\" height=\"360\" frameborder=\"0\" allow=\"autoplay; fullscreen; picture-in-picture\" allowfullscreen>\u003C\u002Fiframe>\n\u003Cp>","\n\nLa mort","\n\nMort","\n\n죽음",[24,42,59,71,91,106,122,132],{"id":25,"title":26,"description":27,"featured":28,"transcript":11,"subtitle":11,"playerembed":11,"category_id":6,"slug":29,"answertype":30,"created_at":31,"updated_at":32,"thumbnail":33,"embed_thumbnail":34,"embed_icon":35,"title_es":36,"description_es":37,"playerembed_es":16,"transcript_es":16,"title_fr":38,"description_fr":39,"playerembed_fr":16,"transcript_fr":16,"title_ko":40,"description_ko":41,"playerembed_ko":16,"transcript_ko":16,"question_id":16,"category_slug":8,"category_name":-1},29,"Transcript: What Happens When I Die?","\u003Cdiv> \u003Cdiv> \u003Cdiv> \u003Cdiv> \u003Cp>\u003Cb>What Happens When I Die?\u003C\u002Fb>\u003C\u002Fp>\u003Cp>AStudy Guide \u003C\u002Fp> \u003Cp>“It is hard to have patience with people who say ‘There is no death’ or ‘Death doesn’t matter.’ There is death. And whatever is matters. And whatever happens has consequences, and it and they are irrevocable and irreversible.” - C.S. Lewis, A Grief Observed \u003C\u002Fp> \u003Cp>One of the ultimate questions of life is, “what happens to one when they die?” \u003C\u002Fp> \u003Cp>Various Views on Death: \u003C\u002Fp> \u003Cp>(A) There are some world religions such as Buddhism and Hinduism that affirm a doctrine called reincarnation. They believe we go around and around sometimes thousands or maybe even millions of times. \u003C\u002Fp> \u003Cp>(B) Everyone goes to Heaven. That’s called universailism.\u003C\u002Fp>\u003Cp>(C) People get annihilated and cease to exist. That’s what most atheists believe.\u003C\u002Fp>\u003Cp> (D) Materialists believe that we are really nothing more than a machine. When the machine shuts down . . . we simply go into non existance and we’re no more.\u003C\u002Fp> \u003Cp>Central Question: So, how can we know the truth? How can we actually know what happens when some- body dies?\u003C\u002Fp> \u003Cp>\u003Cspan>The Answer: The way we can get at this question is two-fold:\u003Cbr> (1) We need an authority to give us insight into what \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>\u003Cspan>happens when we die.\u003Cbr> (2) We need someone who has been on the other side who could actually come back\u003C\u002Fspan>\u003C\u002Fp> \u003Cp>and tell us what exactly is the case when death faces all of us. \u003C\u002Fp> \u003Cp>\u003Cspan>(i) The Authority:\u003Cbr> (a) The Bible makes it very clear that, yes, we die and \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>\u003Cspan>stand before God in judgement.\u003Cbr> (b) We come to a fork in the road.\u003Cbr> (c) One fork leads in one direction, the other fork leads in the other. \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>(ii) The Testimony of Someone Who Came Back: \u003C\u002Fp>\u003Cp>(a) Hell \u003C\u002Fp> \u003Cp>Jesus talked about Hell more than anyone else in the Bible. Jesus said there is a place called Hell. \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cp>Answering Life’s Hard Questions | Encouraging Evangelism | Bringing People to Church \u003C\u002Fp> \u003C\u002Fdiv> \u003Cdiv> \u003Cp>1 \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Ctable> \u003Ctbody>\u003Ctr> \u003Ctd> \u003C\u002Ftd> \u003C\u002Ftr> \u003Ctr> \u003Ctd> \u003Cdiv> \u003Cdiv> \u003Cp>What Happens When I Die? Study Guide \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cp>Recap: \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cp>\u003Cspan>Jesus said there is a place of unending torment that will last forever for\u003Cbr> those who do not have a right relationship with God----that right relationship made possible only through Jesus. \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>\u003Cspan>(b) The Way out of Hell\u003Cbr> Jesus said, “I am the way, the truth, and the Life. No one comes to the Father [in Heaven] but by me.” (John 14:6) \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>Without Jesus you may live a lie that leads you to a place called Hell. \u003C\u002Fp> \u003Cp>You don’t have to die and go to Hell, where God’s presence is unknown. \u003C\u002Fp> \u003Cp>\u003Cspan>(c) Heaven\u003Cbr> For those who go to Heaven there is: No more death.\u003Cbr> No more sorrow.\u003Cbr> No more crying.\u003Cbr> No more pain. (cf. Rev 21: 4) \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>\u003Cspan>If you have a relationship with Jesus Christ you can be certain of\u003Cbr> this: “To be absent from the body is to be present with the Lord [in Heaven].” \u003C\u002Fspan>\u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cp>What happens when I die? \u003C\u002Fp> \u003Cp>\u003Cspan>All of us are going to face death, unless Jesus comes before we die.\u003Cbr> There is not one way following death. There are 2 ways.\u003Cbr> One leads to destruction and eternal separation from God, but the other leads to life e verlasting, in the presence of God . . . \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>Bottom Line: \u003C\u002Fp> \u003Cp>\u003Cspan>What are YOU going to do with this question?\u003Cbr> He [Jesus] is the only person who has ever lived, died, and come back from the dead. \u003C\u002Fspan>\u003C\u002Fp> \u003Cp>If you want an authority who can tell you what does indeed happen when you die, all you have to do is listen to the words of Jesus. \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cp>Answering Life’s Hard Questions | Encouraging Evangelism | Bringing People to Church \u003C\u002Fp> \u003C\u002Fdiv> \u003Cdiv> \u003Cp>2 \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003C\u002Ftd> \u003C\u002Ftr> \u003Ctr> \u003Ctd> \u003C\u002Ftd> \u003C\u002Ftr> \u003C\u002Ftbody>\u003C\u002Ftable> \u003C\u002Fdiv> \u003Cdiv> \u003Cdiv> \u003Cdiv> \u003Cdiv> \u003Cp>What Happens When I Die? Study Guide Key Scriptures: \u003C\u002Fp> \u003Cp>Hebrews 9:27; John 14:6; Revelation 21:4; 2 Corinthians 5:8 \u003C\u002Fp> \u003Cp>Recommended Further Reading: \u003C\u002Fp> \u003Cp>Life After Death: The Evidence, \u003Cspan>Dinesh D’Souza\u003Cbr> \u003C\u002Fspan>Beyond Death: Exploring the Evidence for Immortality, \u003Cspan>Gary R. Habermas\u003Cbr> \u003C\u002Fspan>Immortality: The Other Side of Death, \u003Cspan>Gary R. Habermas; J.P. Moreland\u003Cbr> \u003C\u002Fspan>Fifty-Five Answers to Questions about Life after Death, \u003Cspan>Mark Hitchock\u003Cbr> \u003C\u002Fspan>\u003Cspan>Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy,\u003Cbr> C. S. Lewis, and Aldous Huxley, \u003C\u002Fspan>\u003Cspan>Peter Kreeft\u003Cbr> \u003C\u002Fspan>Is Hell for Real or Does Everyone Go to Heaven?, Timothy Keller, R. Albert Mohler Jr., J.I. Packer \u003C\u002Fp> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003C\u002Fdiv> \u003C\u002Fdiv>",false,"transcript-what-happens-when-i-die","article","2019-12-19T17:41:40.363Z","2023-08-03T05:28:28.704Z","https:\u002F\u002Fs3.amazonaws.com\u002Ftruelife1\u002Ficons\u002F89\u002Fanswerthumbnails\u002Ffull.jpg","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fthumb.png","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002FMarriage+Icon-01.png","Transcripción: ¿Qué sucederá cuando muera?","\u003Cp>¿Qué sucede cuando se muere?\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Guía de estudio\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>\"Es difícil tener paciencia con las personas que dicen\" No hay muerte \"o\" La muerte no importa \". Si hay muerte. Y lo que sea que es importa. Y pase lo que pase tiene consecuencias, y son irrevocables e irreversibles. ”- CS Lewis, Un dolor observado\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Una de las preguntas más importantes de la vida es, \"¿qué le sucede a uno cuando muere?\"\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Diversas opiniones sobre la muerte:\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(A) Hay algunas religiones mundiales como el budismo y el hinduismo que afirman una doctrina llamada reencarnación. Creen que damos vueltas y vueltas a veces miles o incluso millones de veces.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(B) Todos van al cielo. Eso se llama universalismo.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(C) Las personas se aniquilan y dejan de existir. Eso es lo que la mayoría de los ateos creen.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(D) Los materialistas creen que en realidad no somos más que una máquina. Cuando la máquina se apaga. . . simplemente entramos en la no existencia y ya no estamos.\u003C\u002Fp> \u003Cp> \u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Pregunta central: Entonces, ¿cómo podemos saber la verdad? ¿Cómo podemos saber realmente qué sucede cuando alguien muere?\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>La respuesta: la forma en que podemos llegar a esta pregunta es Bipartita:\u003C\u002Fp> \u003Cp>(1) Necesitamos una autoridad para darnos una idea de lo que sucede cuando morimos.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(2) Necesitamos a alguien que haya estado del otro lado y que pueda volver y decirnos cuál es exactamente el caso cuando la muerte nos enfrenta a todos.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>      (i) La Autoridad:\u003C\u002Fp> \u003Cp>          (a) La Biblia deja muy claro que, sí, morimos y estamos ante Dios en juicio.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>          (b) Llegamos a una bifurcación (Y) en el camino.\u003C\u002Fp> \u003Cp>          (c) Una horquilla conduce en una dirección, la otra horquilla conduce en la otra.\u003C\u002Fp> \u003Cp> \u003C\u002Fp> \u003Cp>     (ii) El testimonio de alguien que regresó:\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>          (a) Jesús habló sobre el Infierno más que nadie en la Biblia. Jesús dijo que hay un lugar llamado Infierno.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Respondiendo las preguntas difíciles de la vida | Alentando el evangelismo | Trayendo gente a la iglesia\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>¿Qué sucederá cuando muera? \u003C\u002Fp> \u003Cp>Guía de estudio\u003C\u002Fp> \u003Cp> \u003C\u002Fp> \u003Cp>\u003Cbr \u002F>1\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Resumen:\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Jesús dijo que hay un lugar de tormento sin fin que durará para siempre\u003C\u002Fp> \u003Cp>aquellos que no tienen una relación correcta con Dios ---- esa relación correcta solo fue hecha y es posible a través de Jesús.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(b) La salida del infierno\u003C\u002Fp> \u003Cp>Jesús dijo: “Yo soy el camino, la verdad y la vida. Nadie viene al Padre [en el cielo] sino por mí”. (Juan 14: 6)\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Sin Jesús vives una mentira y en la mentira que te lleva a un lugar llamado Infierno.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>No tienes que morir e ir al infierno, donde se desconoce la presencia de Dios.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>(c) Cielo\u003C\u002Fp> \u003Cp>Para aquellos que van al cielo ya no hay: muerte.\u003C\u002Fp> \u003Cp>No más tristeza.\u003C\u002Fp> \u003Cp>No más llanto.\u003C\u002Fp> \u003Cp>No más dolor. (véase Apocalipsis 21: 4)\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Si tienes una relación con Jesucristo, puedes estar seguro de\u003C\u002Fp> \u003Cp>esto: \"Estar ausente del cuerpo es estar presente con el Señor [en el cielo]\".\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>¿Qué pasara cuando muera?\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Todos nosotros enfrentaremos la muerte, a menos que Jesús venga antes de que muramos.\u003C\u002Fp> \u003Cp>No hay una sola forma después de la muerte. Hay 2 formas.\u003C\u002Fp> \u003Cp>Una lleva a la destrucción y la separación eterna de Dios, pero la otra lleva a la vida eterna, en presencia de Dios. . .\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Línea de fondo:\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>¿Qué vas a hacer con esta pregunta?\u003C\u002Fp> \u003Cp>Él [Jesús] es la única persona que ha vivido, muerto y regresado de la muerte.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Si quieres una autoridad que pueda decirte lo que realmente sucede cuando mueres, todo lo que tienes que hacer es escuchar las palabras de Jesús.\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Respondiendo las preguntas difíciles de la vida | Alentando el evangelismo | Trayendo gente a la iglesia\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>2\u003C\u002Fp> \u003Cp>¿Qué sucederá cuando muera? Guía de estudio Escrituras clave:\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Hebreos 9:27; Juan 14: 6; Apocalipsis 21: 4; 2 Corintios 5: 8\u003C\u002Fp> \u003Cp>\u003Cbr \u002F>Lecturas recomendadas adicionales:\u003C\u002Fp> \u003Cp>La vida después de la muerte: la evidencia, Dinesh D’Souza\u003C\u002Fp> \u003Cp>Más allá de la muerte: explorando la evidencia de la inmortalidad, Gary R. Habermas\u003C\u002Fp> \u003Cp>Inmortalidad: el otro lado de la muerte, Gary R. Habermas; J.P. Moreland\u003C\u002Fp> \u003Cp>Cincuenta y cinco respuestas a preguntas sobre la vida después de la muerte, Mark Hitchock\u003C\u002Fp> \u003Cp>Entre el cielo y el infierno: un diálogo en algún lugar más allá de la muerte con John F. Kennedy,\u003C\u002Fp> \u003Cp>C. S. Lewis y Aldous Huxley, Peter Kreeft\u003C\u002Fp> \u003Cp>¿El infierno es real o todos van al cielo? Timothy Keller, R. Albert Mohler Jr., J.I. Envasador\u003C\u002Fp>","\n\nQu'arrive-t-il après ma mort?","\n\nQu'arrive-t-il après la mort?\nUn guide d'étude\n\n\"Il est difficile d'avoir de la patience pour les gens qui disent 'Il n'y a pas de mort' ou 'La mort n'a pas d'importance.' Il y a une mort. Et tout ce qui est important. Et tout ce qui se passe a des conséquences, et il","\n\n죽은 후에 어떻게 되나요?","\n\n죽음이 일어나는 것은 무엇일까?\n죽음에 대한 여러 가지 의견\n(A) 주요 종교 중에는 불",{"id":43,"title":44,"description":45,"featured":28,"transcript":11,"subtitle":11,"playerembed":46,"category_id":6,"slug":47,"answertype":48,"created_at":49,"updated_at":50,"thumbnail":51,"embed_thumbnail":34,"embed_icon":35,"title_es":52,"description_es":53,"playerembed_es":54,"transcript_es":16,"title_fr":55,"description_fr":56,"playerembed_fr":16,"transcript_fr":16,"title_ko":57,"description_ko":58,"playerembed_ko":16,"transcript_ko":16,"question_id":16,"category_slug":8,"category_name":-1},85,"What About Those Who Have Never Heard","\u003Col>\u003Cli>We have all wondered at times about the present and eternal future of billions who have never heard the gospel of Jesus Christ. Through this phenomenal video presentation, you will hear one of the greatest theologians and evangelists answer this question. Once you watch this, you will want to share it with others.\u003C\u002Fli>\u003C\u002Fol>\u003Cp>Dr. Paige Patterson is a former Southern Baptist Convention President and current President of Southwestern Seminary.\u003C\u002Fp>\u003Cp>\u003C\u002Fp>\u003Cp>Are you ready to find out what true life is? If you are, please \u003Ca target=\"_blank\" href=\"https:\u002F\u002Fwww.truelife.org\u002Fvideos\u002Fdo-you-have-true-life\">click here\u003C\u002Fa>.\u003C\u002Fp>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F116420372?loop=1&color=bf1e2e&title=0&byline=0&portrait=0&autoplay=1\" width=\"935\" height=\"526\" frameborder=\"0\" webkitallowfullscreen mozallowfullscreen allowfullscreen>\u003C\u002Fiframe>","what-about-those-who-have-never-heard","video","2019-12-19T17:46:20.070Z","2023-08-03T06:10:54.243Z","https:\u002F\u002Fs3.amazonaws.com\u002Ftruelife1\u002Ficons\u002F28\u002Fanswerthumbnails\u002Ffull.jpg","¿Qué pasa con aquellos que nunca han escuchado?","\u003Cp>Todos nos hemos preguntado a veces sobre el presente y el futuro eterno de miles de millones que nunca han escuchado el evangelio de Jesucristo. A través de esta fenomenal presentación de video, escuchará a uno de los más grandes teólogos y evangelistas responder esta pregunta. Una vez que vea esto, querrá compartirlo con otros. El Dr. Paige Patterson es ex presidente de la Convención Bautista del Sur y actual presidente del Seminario Southwestern. ¿Está listo para descubrir qué es la verdadera vida? Si es así, haga clic aquí.\u003C\u002Fp>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F464459173\" width=\"640\" height=\"360\" frameborder=\"0\" allow=\"autoplay; fullscreen\" allowfullscreen>\u003C\u002Fiframe>","?\n\nQue faire de ceux qui n'ont jamais entendu ?","\n\nNous nous sommes tous demandés à un moment donné ce que le présent et l'avenir éternel réservaient aux billions de personnes qui n'ont jamais entendu parler de l'Evangile de Jésus-Christ. Dans cette présentation vidéo phénoménale, vous entendrez l'un des plus grands théolog","?\n\n저희가 세상에서 사는 것은 이미 예언된 것이다. 하나님은 우리를 위해 예언하시고 우","\n\n다음 문장을 한국어로 번역하십시오.\n\n\u003Col>\u003Cli>우리는 모두 주 예수 그리스도의 전도적",{"id":60,"title":61,"description":62,"featured":28,"transcript":11,"subtitle":11,"playerembed":11,"category_id":6,"slug":63,"answertype":30,"created_at":64,"updated_at":65,"thumbnail":66,"embed_thumbnail":34,"embed_icon":35,"title_es":67,"description_es":68,"playerembed_es":16,"transcript_es":16,"title_fr":69,"description_fr":16,"playerembed_fr":16,"transcript_fr":16,"title_ko":70,"description_ko":16,"playerembed_ko":16,"transcript_ko":16,"question_id":6,"category_slug":8,"category_name":-1},92,"Christian Morality and Ministry in the Culture Death (Part 2)","\u003Cp>IS REFUSAL OF TREATMENT TANTAMOUNT TO ACTIVE EUTHANASIA?\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>While the Christian is not to seek assisted-suicide, there still remains the need to address the issue of whether the refusal of treatment (whether that be through withholding or withdrawing) is ever consistent with a Christian worldview.  It is important to clearl y distinguish between the idea of actively killing and letting die.  The reason being is that the latter can, and has been traditionally seen as “good medicine”[1]  There does come a time when the Christian must accept the inevitability of death and allow the disease or underlying injury to take its course.  John Frame, in consideration of the biblical material regarding this point, states,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Death is, of course, the last enemy (1 Cor 15:26), but it is not on that account always to be resisted.  God’s people can accept death because they look forward to the certainty of immediate fellowship with God and the future resurrection of the body.  They are not suicidal, but when it is evident that their life is at an end, they do not desperately, against all natural probability, seek its prolongation.[2]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Along these same lines, Farley remarks, “Every person is utterly valuable, and each one’s life is utterly valuable, yet things other than life are sometimes more valuable.  Human life deserves respect; it even has sanctity; but death may sometimes be welcomed.”[3]  A Christian sense of destiny involves “hope” in eternal life, or resurrection.  The believer’s resurrection is vouchsafed on the basis of Christ’s resurrection[4]  But seeking death is not the same as accepting it.  “Scripture always presents mercy killing negatively,” asserts Frame.[5]  He demonstrates how people who sought to kill themselves or have others kill them are “always seen as disobedient.”  Suicide—self killing—is a contradiction of the legitimate self-love Scripture “assumes and commands.”  Suffering does not render a life meaningless or valueless (just as important for the sufferer to know this as for those who care for them), and since our lives are not our own, they are not at our disposal.[6] just as we do not have the prerogative to kill another  , we do not have the prerogative to kill ourselves.  As stated above, God alone has this prerogative  Frame concludes, “so ‘letting die’ is sometimes justified, though ‘killing’ never is.[7]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Yet advocates of active euthanasia actually refer to the more “passive” forms of letting people die to justify PAS  They do this by claiming that an impertinent distinction has been drawn between the two.  An article written by James Rachels in  \u003Cem>The New England Journal of Medicine\u003C\u002Fem> in 1975 was the first major challenge to the traditional view.[8]  He defended euthanasia as being just as humane and thus morally acceptable as using passive means to kill.  For him, there is no moral distinction between the two.  More recently, the arguments propounded by the 2nd and 9thCircuit Courts of Appeal (in New York and Washington respectively), have also tried to argue that the constitutionally protected right that patients have to refuse life-sustaining treatment should be extended to the right to PAS, because both decisions are highly personal and should not be forbidden by law.[9]  “The heart of the complaint is that the traditional view arbitrarily rules out all cases of intentionally acting to terminate life, but permits what is, in fact the moral equivalent, letting people die.”[10]  Such a comparison is quite problematic for the following reasons.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>It must be conceded to Rachels that the withholding or withdrawing of medical treatment \u003Cem>may\u003C\u002Fem> be motivated by the desire to bring about the death of a person,[11] one must insist that it is not \u003Cem>always\u003C\u002Fem> the case.  Rachels does not allow for this, he does not allow that the motive for omission may be other than causing death, while the motive for active euthanasia can be nothing but death.  Writing in direct response to Rachels,  Thomas Sullivan puts this in clear perspective.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>The traditional view is that the intentional termination of human life is impermissible, irrespective of whether this goal is brought about by action or inaction.  Is the action or refraining \u003Cem>aimed\u003C\u002Fem> \u003Cem>at\u003C\u002Fem> producing a death? Is the termination of life \u003Cem>sought, chosen or planned\u003C\u002Fem>?  Is the intention deadly?  If so, the act or omission is wrong.  But we all know it is entirely possible that the unwillingness of a physician to use extra-ordinary means for preserving life may be prompted not by a determination to bring about death, but by other motives.[12]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Sullivan then gives examples.  “[the physician] may realize that further treatment may offer little hope of reversing the dying process and\u002For be excruciating . . . but it certainly does not follow from the fact  that he intends to bring about death.”[13]  Sullivan presents the analogy that it is quite possible to omit an action knowing that such may bring about certain consequences, but not necessarily desire those consequences.  For example, Americans constantly choose not to eat healthily or exercise, knowing that such omissions \u003Cem>may\u003C\u002Fem> result in disease and early death, but this does not mean these consequences were desired when the omissions were chosen.  “It is not the case,” he writes, “that all the foreseeable consequences and side effects of our conduct are necessarily intended.”[14]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Thomas Beauchamp, also in direct response to Rachels, likewise concedes that passive omissions may be motivated by the desire to cause death, but Rachels and his ilk must admit that this is not \u003Cem>necessarily\u003C\u002Fem> the case.  For example, Beauchamp refers to the case of Karen Ann Quinlan, whose father stated in an interview that he was not trying to cause his daughter’s death, but rather wanted to “remove her from the machines in order to see whether she would live or die a natural death.”[15]  He states that although there are difficult situations in which treatment is removed yet “we do not \u003Cem>know\u003C\u002Fem> that recovery is empirically impossible, even if good evidence is available. [16]  He concludes, “Active termination of life removes all possibility of life from the patient, while passively ceasing extraordinary means may not.”[17]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>So from both a medical and ethical standpoint, the active\u002Fpassive distinction, or better the killing\u002Fletting die distinction, must be maintained.  While it is possible for omission of treatment to be motivated by the desire for death to result, it does not prevent possible recovery, killing a patient actively, on the other hand, absolutely precludes the possibility of recovery, and the result of such is invariably to make the patient dead.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>CHAPTER 3\u003C\u002Fp>\u003Cp>IS TERMINAL SEDATION EQUIVALENT TO ACTIVE EUTHANASIA?\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Another important issue to broach in the discussion is whether or not the administration of a dose of medication strong enough to kill pain, but may also inadvertently kill the patient, is tantamount to active euthanasia.  The debate concerning “terminal sedation” is still in its early stages, but there is no doubt a fine line to be drawn here.  It is perhaps the most controversial level of palliative care. “ Dr. Robert J. Kingsbury, sees this level of care as being consistent with biblical principles, because the physician who applies the medication is doing so to fulfill the physicians mandate of benefiting the patient and doing no harm.[18]  He writes,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Terminal sedation is a recent addition to the lexicon of palliative care . . . a survey of 61 selected palliative care experts, arrived at the following definition; ‘terminal sedation is deliberately inducing and maintaining deep sleep but not deliberately causing death in very specific circumstances.’ The ‘specific circumstances ‘ were defined as intractable symptoms at eh end of life . . . for which standard palliative care intervention had failed to provide adequate relief.[19]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>While it might be questioned as to whether the sedation itself hasten death, Kingsbury cites a study which “showed no statistically significant difference in survival from date of admission between sedated and non-sedated patients,” concluding that the “the need for\u003C\u002Fp>\u003Cp>sedation is an indicator of impending death and not a cause of premature death.”[20]  Kingsbury observes,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>“Patients who spend their last hours or days sedated are very sick.  Even before they are sedated, these patients are eating and drinking substandard amounts, and artificial hydration and nutrition is usually contraindicated because it would increase the risk of pulmonary edema and other adverse effects.[21]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Kingsbury answers those who criticize this methodology for managing severe pain as a form of euthanasia, called by some ‘slow euthanasia.’  The objection is that intent is difficult to measure, and all that matters is outcome, which is, namely, death.  Kingsbury, however, counters this and insists that physician intent, although unknown for the most part, can be objectively measured to a certain extent by asserting that\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>analgesics or sedatives are administered only for pain relief or distress if they are \u003Cem>titrated to achieve specific end points\u003C\u002Fem>(such as the absence of grimacing or moaning in patients unable to report pain) and not beyond.  In contrast, the rapid administration of medication with \u003Cem>no effort to titrate\u003C\u002Fem>indicates that hastening of death was the first intent.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Kingsbury has pointed out not only an important distinction, but also provided an objective standard for determining intent to some degree.  He then conscientiously explains how such intervention is consistent with a biblical perspective by first affirming his belief in the sanctity of human life as created in the \u003Cem>imago Dei\u003C\u002Fem> and the consequent responsibility that physicians have not only to their patients, but to God who is the giver all life.  He defends this practice as suffering with (true compassion) patients.  In his practice he assures patients that the hospice is a ‘euthanasia-free zone’ and that they may be sedated if they choose, and they will sleep until they die.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>It seems that the Scriptures support the principle of palliative care, and by implication, terminal sedation.  In Proverbs 31:6-7 we find the following instruction to a king.\u003C\u002Fp>\u003Cp>Give strong drink to him who is perishing, and wine to those who are bitter of heart.\u003C\u002Fp>\u003Cp>Let him drink and forget his poverty, and remember his misery no more.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>The instruction is that kings are not to be drinkers of wine or strong drink since it distorts moral judgment, and thus issues in the perversion of social justice.  Nevertheless, this same kind of drink is legitimate for one who is dying, so that individual can forget his impoverished and miserable condition.  It would seem possible that the narcotics used in terminal sedation are consistent with this biblical idea.  Those who are suffering in their dying are to be given some kind of substance to help them “forget,” their impoverished and miserable condition, and, by implication, to die in as little suffering as possible.  Implicit also is the idea that actively killing a person in such a state is forbidden.  There is no suggestion to suicide or assisted suicide in this text, but it would seem quite appropriate to the context if such was given divine sanction.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>The discussion about terminal sedation is, as already indicated, in its earliest stages.  It is practiced by Christian physicians who are seeking to relieve the suffering of the dying without deliberately killing them or stepping over into euthanasia.  Yet the reader should know that this practice is still under the scrutiny of Christians in the medical community who equate it with active euthanasia, or at least see a slippery slope leading to it.[22]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Chr>\u003Cp>[1] Koop and Johnson, 48.  Koop relates a case in which he withdrew treatments from a three-year-old girl who was dying of an abdominal tumor.  To continue treatments would have given her three more months, but this time would be very painful, while withdrawing treatments would mean that the cancer would cause death in about six weeks, but relatively little pain and suffering would be experienced.  Koop opines, “I don’t think that’s euthanasia; I think it’s good medicine.  I think its good medicine for the child, for the family and for all of us.”\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[2] John M. Frame, Medical Ethics; Principles, Persons and Problems (Phillipsburg, NJ: Presbyterian and Reformed Publishing Co.), 63.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[3] Farley, 195.  For biblical resources concerning the welcoming of death see Psalm 116:15, Ecclesiastes 3:2, 2 Corinthians 5:8, Philippians 1:20-21, and 1 Thessalonians 4:14-17.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[4] See John 14:19, 1 Corinthians 15:17-22, 2 Corinthians 4:14, and 1 and 1Thessalonians 4:14.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[5] Frame, 69.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[6] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[7] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[8] James Rachels, “Active and Passive Euthanasia,” in\u003Cem>Morality and Moral Controversies\u003C\u002Fem>, 6th ed., Ed. John Arthur (Upper Saddle river, NJ: Prentice Hall, 2002), 249-252.  Due to the significance of Rachel’s essay, the reader will find it in most ethics textbooks dealing with the issues of death, dying and euthanasia.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[9] See Arthur J Dyck, \u003Cem>When Killing is Wrong; Physician assisted Suicide and the Courts\u003C\u002Fem> (Cleveland: Pilgrim Press, 2001), for analysis and critique of the circuit courts attempt to justify PAS.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[10] Thomas D. Sullivan, “Active and Passive Euthanasia: An Impertinent Distinction?” in \u003Cem>Social and Personal Ethics\u003C\u002Fem>, 3rded., Ed.. William H. Shaw (Belmont, CA: Wadsworth, 1999), 108.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[11] See Wesley J. Smith \u003Cem>Culture of Death; The Assault on Medical Ethics in America\u003C\u002Fem> (San Francisco: Encounter Books), for clear examples where the withholding and withdrawal of treatment were intended to cause death, and could be considered euthanasia.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[12] Sullivan, 109 (emphases are Sullivan’s).\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[13] Sullivan, 109-110.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[14] Sullivan, 110.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">of%20Death%20-%20edited.doc#_ftnref15\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[15] Thomas L. Beauchamp “A Reply to Rachels on Active and Passive Euthanasia,” in  \u003Cem>Contemporary Moral Problems\u003C\u002Fem>, 4th ed., Ed. James E. White (Minneapolis\u002FSt. Paul: West Publishing Co., 1999). 165.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa>                                                                                                                                         \u003C\u002Fp>\u003Cp>[16] Ibid.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[17] Ibid.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[18] Kingsbury and Ducharme, available on line.\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[19] Ibid.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[20] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[21] Ibid.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[22] The reader is referred to the same article in which Dr. Howard M. Ducharme provides counter arguments to Kingsbury.  The excessive citation of Kingsbury in the present essay is not an advocacy of his position, it is just to show that there seems to be an apparent distinction between active euthanasia and terminal sedation, thus no basis for euthanasia advocates to justify PAS.  This writer is still quite apprehensive about the practice, yet thinks that Kingsbury has made some cogent points.\u003C\u002Fp>","christian-morality-and-ministry-in-the-culture-death-part-2","2019-12-19T17:52:13.324Z","2026-03-08T03:22:17.704Z","https:\u002F\u002Fs3.amazonaws.com\u002Ftruelife1\u002Ficons\u002F21\u002Fanswerthumbnails\u002Ffull.jpg","Moralidad y Ministerio Cristianos en la Cultura de la Muerte (Parte 2)","\u003Cp>¿ES LA NEGATIVA AL TRATAMIENTO EQUIVALENTE A LA EUTANASIA ACTIVA?\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Mientras que el cristiano no debe buscar el suicidio asistido, aún queda la necesidad de abordar la cuestión de si la negativa al tratamiento (ya sea por omisión o retiro) es alguna vez consistente con una cosmovisión cristiana.  Es importante distinguir claramente entre la idea de matar activamente y dejar morir.  La razón es que lo último puede, y ha sido tradicionalmente visto como “buena medicina”[1]  Sí llega un momento en que el cristiano debe aceptar la inevitabilidad de la muerte y permitir que la enfermedad o la lesión subyacente siga su curso.  John Frame, considerando el material bíblico sobre este punto, afirma:\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>La muerte es, por supuesto, el último enemigo (1 Cor 15:26), pero no por eso siempre debe ser resistida.  El pueblo de Dios puede aceptar la muerte porque mira hacia la certeza de una comunión inmediata con Dios y la futura resurrección del cuerpo.  No son suicidas, pero cuando es evidente que su vida ha terminado, no buscan desesperadamente, contra toda probabilidad natural, prolongarla.[2]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>A lo largo de estas mismas líneas, Farley comenta: “Toda persona es completamente valiosa, y la vida de cada uno es completamente valiosa, sin embargo, a veces otras cosas son más valiosas que la vida.  La vida humana merece respeto; incluso tiene santidad; pero la muerte a veces puede ser bienvenida.”[3]  El sentido cristiano del destino implica “esperanza” en la vida eterna, o resurrección.  La resurrección del creyente está garantizada en base a la resurrección de Cristo[4]  Pero buscar la muerte no es lo mismo que aceptarla.  “La Escritura siempre presenta la eutanasia negativa”, afirma Frame.[5]  Él demuestra cómo las personas que buscaron matarse a sí mismas o que otros las mataran son “siempre vistas como desobedientes”.  El suicidio —matarse a uno mismo— es una contradicción del legítimo amor propio que la Escritura “asume y ordena”.  El sufrimiento no hace que una vida sea sin sentido o sin valor (tan importante para el que sufre saber esto como para quienes lo cuidan), y dado que nuestras vidas no nos pertenecen, no están a nuestra disposición.[6]  Así como no tenemos el derecho de matar a otro  , no tenemos el derecho de matarnos a nosotros mismos.  Como se dijo arriba, solo Dios tiene este derecho  Frame concluye: “por lo tanto, ‘dejar morir’ a veces está justificado, aunque ‘matar’ nunca lo está.[7]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Sin embargo, los defensores de la eutanasia activa en realidad se refieren a las formas más “pasivas” de dejar morir personas para justificar el SAS  Lo hacen alegando que se ha trazado una distinción impertinente entre las dos.  Un artículo escrito por James Rachels en  \u003Cem>The New England Journal of Medicine\u003C\u002Fem> en 1975 fue el primer gran desafío a la visión tradicional.[8]  Él defendió la eutanasia como algo tan humano y por lo tanto moralmente aceptable como usar medios pasivos para matar.  Para él, no hay distinción moral entre las dos.  Más recientemente, los argumentos expuestos por los Tribunales de Apelaciones del 2º y 9º Circuitos (en Nueva York y Washington respectivamente) también han intentado argumentar que el derecho constitucionalmente protegido que tienen los pacientes a rechazar el tratamiento que sostiene la vida debería extenderse al derecho al SAS, porque ambas decisiones son altamente personales y no deberían ser prohibidas por la ley.[9]  “El corazón de la queja es que la visión tradicional descarta arbitrariamente todos los casos de actuar intencionalmente para terminar la vida, pero permite lo que, de hecho, es el equivalente moral, dejar morir personas.”[10]  Tal comparación es bastante problemática por las siguientes razones.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Debe concederse a Rachels que la omisión o el retiro de tratamiento médico \u003Cem>puede\u003C\u002Fem> estar motivado por el deseo de causar la muerte de una persona,[11] se debe insistir en que no \u003Cem>siempre\u003C\u002Fem> es el caso.  Rachels no permite esto, no permite que el motivo de la omisión pueda ser otro que causar la muerte, mientras que el motivo de la eutanasia activa no puede ser sino la muerte.  Escribiendo en respuesta directa a Rachels,  Thomas Sullivan pone esto en clara perspectiva.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>La visión tradicional es que la terminación intencional de la vida humana es impermisible, independientemente de si este objetivo se logra por acción u omisión.  ¿Está la acción o la abstención \u003Cem>dirigida\u003C\u002Fem> \u003Cem>a\u003C\u002Fem> producir una muerte? ¿Se \u003Cem>busca, elige o planea\u003C\u002Fem> la terminación de la vida?  ¿Es la intención mortal?  Si es así, el acto u omisión es malo.  Pero todos sabemos que es enteramente posible que la renuencia de un médico a usar medios extraordinarios para preservar la vida pueda estar motivada no por una determinación de causar la muerte, sino por otros motivos.[12]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Sullivan luego da ejemplos.  “[el médico] puede darse cuenta de que el tratamiento adicional puede ofrecer poca esperanza de revertir el proceso de morir y\u002Fo ser excruciating . . . pero ciertamente no se sigue de ese hecho  que él pretenda causar la muerte.”[13]  Sullivan presenta la analogía de que es bastante posible omitir una acción sabiendo que tal omisión \u003Cem>puede\u003C\u002Fem> acarrear ciertas consecuencias, pero no necesariamente desear esas consecuencias.  Por ejemplo, los estadounidenses constantemente eligen no comer saludablemente o hacer ejercicio, sabiendo que tales omisiones \u003Cem>pueden\u003C\u002Fem> resultar en enfermedad y muerte prematura, pero esto no significa que esas consecuencias fueran deseadas cuando se eligieron las omisiones.  “No es el caso”, escribe, “que todas las consecuencias previsibles y efectos secundarios de nuestra conducta sean necesariamente intencionales.”[14]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Thomas Beauchamp, también en respuesta directa a Rachels, concede igualmente que las omisiones pasivas pueden estar motivadas por el deseo de causar la muerte, pero Rachels y los suyos deben admitir que esto no \u003Cem>necesariamente\u003C\u002Fem> es el caso.  Por ejemplo, Beauchamp se refiere al caso de Karen Ann Quinlan, cuyo padre declaró en una entrevista que no estaba tratando de causar la muerte de su hija, sino que quería “retirarla de las máquinas para ver si viviría o moriría una muerte natural.”[15]  Él afirma que aunque hay situaciones difíciles en las que se retira el tratamiento, “no \u003Cem>sabemos\u003C\u002Fem> que la recuperación es empíricamente imposible, incluso si hay buena evidencia disponible. [16]  Él concluye: “La terminación activa de la vida elimina toda posibilidad de vida del paciente, mientras que cesar pasivamente medios extraordinarios puede no hacerlo.”[17]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Por lo tanto, tanto desde un punto de vista médico como ético, la distinción activa\u002Fpasiva, o mejor, matar\u002Fdejar morir, debe mantenerse.  Aunque es posible que la omisión de tratamiento esté motivada por el deseo de que resulte la muerte, no impide una posible recuperación; matar activamente a un paciente, por otro lado, excluye absolutamente la posibilidad de recuperación, y el resultado de tal acción es invariablemente hacer que el paciente muera.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>CAPÍTULO 3\u003C\u002Fp>\u003Cp>¿ES LA SEDACIÓN TERMINAL EQUIVALENTE A LA EUTANASIA ACTIVA?\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Otra cuestión importante a tratar en la discusión es si la administración de una dosis de medicamento lo suficientemente fuerte para matar el dolor, pero que también puede matar inadvertidamente al paciente, es equivalente a la eutanasia activa.  El debate sobre la “sedación terminal” aún está en sus primeras etapas, pero sin duda hay una línea fina que trazar aquí.  Es quizás el nivel más controvertido de cuidados paliativos. “El Dr. Robert J. Kingsbury ve este nivel de cuidado como consistente con principios bíblicos, porque el médico que aplica el medicamento lo hace para cumplir el mandato del médico de beneficiar al paciente y no hacer daño.[18]  Él escribe:\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>La sedación terminal es una adición reciente al léxico de los cuidados paliativos . . . una encuesta a 61 expertos seleccionados en cuidados paliativos llegó a la siguiente definición: ‘la sedación terminal es inducir y mantener deliberadamente un sueño profundo pero","\n\nLa morale chrétienne et le ministère dans la culture de la mort (2e partie)","\n\n성경적 사고방식과 성경적 사고방식의 차이\n\n성경적 사고방식은 성경적 사고방식과",{"id":72,"title":73,"description":74,"featured":75,"transcript":76,"subtitle":77,"playerembed":78,"category_id":6,"slug":79,"answertype":48,"created_at":80,"updated_at":81,"thumbnail":82,"embed_thumbnail":83,"embed_icon":35,"title_es":84,"description_es":85,"playerembed_es":86,"transcript_es":16,"title_fr":87,"description_fr":88,"playerembed_fr":16,"transcript_fr":16,"title_ko":89,"description_ko":90,"playerembed_ko":16,"transcript_ko":16,"question_id":16,"category_slug":8,"category_name":-1},57,"What Happens When I Die?","\u003Cbr>\u003Cbr>\u003Cbr>Have you ever wondered what happens after you die? Does everybody go to heaven? Do people just cease to exist? Many contemplate these questions and find them extremely difficult to answer. Thankfully, Dr. Danny Akin is here to help guide you to the answer\u003Cdiv>\u003Cbr>\u003C\u002Fdiv>\u003Cdiv>\u003Ca href=\"https:\u002F\u002Ftruelife.org\u002Fanswers\u002Fhow-can-i-be-forgiven-and-go-to-heaven-video\">Click here if you are ready to be forgiven and go to Heaven!\u003C\u002Fa>\u003Cbr>\u003Cbr>\u003Cbr>\u003Cbr>\u003Cbr>\u003C\u002Fdiv>",true,"\u003Cdiv>\u003Cdiv>\u003Cp>\u003Cb>What Happens When I Die?\u003C\u002Fb>\u003C\u002Fp>\u003Cp>AStudy Guide\u003C\u002Fp>\u003Cp>“It is hard to have patience with people who say ‘There is no death’ or ‘Death doesn’t matter.’ There is death. And whatever is matters. And whatever happens has consequences, and it and they are irrevocable and irreversible.” - C.S. Lewis, A Grief Observed\u003C\u002Fp>\u003Cp>One of the ultimate questions of life is, “what happens to one when they die?”\u003C\u002Fp>\u003Cp>Various Views on Death:\u003C\u002Fp>\u003Cp>(A) There are some world religions such as Buddhism and Hinduism that affirm a doctrine called reincarnation. They believe we go around and around sometimes thousands or maybe even millions of times.\u003C\u002Fp>\u003Cp>(B) Everyone goes to Heaven. That’s called universailism.\u003C\u002Fp>\u003Cp>(C) People get annihilated and cease to exist. That’s what most atheists believe.\u003C\u002Fp>\u003Cp>(D) Materialists believe that we are really nothing more than a machine. When the machine shuts down . . . we simply go into non existance and we’re no more.\u003C\u002Fp>\u003Cp>Central Question: So, how can we know the truth? How can we actually know what happens when some- body dies?\u003C\u002Fp>\u003Cp>The Answer: The way we can get at this question is two-fold:\u003Cbr>(1) We need an authority to give us insight into what\u003C\u002Fp>\u003Cp>happens when we die.\u003Cbr>(2) We need someone who has been on the other side who could actually come back\u003C\u002Fp>\u003Cp>and tell us what exactly is the case when death faces all of us.\u003C\u002Fp>\u003Cp>(i) The Authority:\u003Cbr>(a) The Bible makes it very clear that, yes, we die and\u003C\u002Fp>\u003Cp>stand before God in judgement.\u003Cbr>(b) We come to a fork in the road.\u003Cbr>(c) One fork leads in one direction, the other fork leads in the other.\u003C\u002Fp>\u003Cp>(ii) The Testimony of Someone Who Came Back: \u003C\u002Fp>\u003Cp>(a) Hell\u003C\u002Fp>\u003Cp>Jesus talked about Hell more than anyone else in the Bible. Jesus said there is a place called Hell.\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cdiv>\u003Cp>Answering Life’s Hard Questions | Encouraging Evangelism | Bringing People to Church\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>1\u003C\u002Fp>\u003C\u002Fdiv>\u003C\u002Fdiv>\u003C\u002Fdiv>\u003Cdiv>\u003Ctable>\u003Ctbody>\u003Ctr>\u003Ctd>\u003C\u002Ftd>\u003C\u002Ftr>\u003Ctr>\u003Ctd>\u003Cdiv>\u003Cp>What Happens When I Die? Study Guide\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>Recap:\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>Jesus said there is a place of unending torment that will last forever for\u003Cbr>those who do not have a right relationship with God----that right relationship made possible only through Jesus.\u003C\u002Fp>\u003Cp>(b) The Way out of Hell\u003Cbr>Jesus said, “I am the way, the truth, and the Life. No one comes to the Father [in Heaven] but by me.” (John 14:6)\u003C\u002Fp>\u003Cp>Without Jesus you may live a lie that leads you to a place called Hell.\u003C\u002Fp>\u003Cp>You don’t have to die and go to Hell, where God’s presence is unknown.\u003C\u002Fp>\u003Cp>(c) Heaven\u003Cbr>For those who go to Heaven there is: No more death.\u003Cbr>No more sorrow.\u003Cbr>No more crying.\u003Cbr>No more pain. (cf. Rev 21: 4)\u003C\u002Fp>\u003Cp>If you have a relationship with Jesus Christ you can be certain of\u003Cbr>this: “To be absent from the body is to be present with the Lord [in Heaven].”\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>What happens when I die?\u003C\u002Fp>\u003Cp>All of us are going to face death, unless Jesus comes before we die.\u003Cbr>There is not one way following death. There are 2 ways.\u003Cbr>One leads to destruction and eternal separation from God, but the other leads to life e verlasting, in the presence of God . . .\u003C\u002Fp>\u003Cp>Bottom Line:\u003C\u002Fp>\u003Cp>What are YOU going to do with this question?\u003Cbr>He [Jesus] is the only person who has ever lived, died, and come back from the dead.\u003C\u002Fp>\u003Cp>If you want an authority who can tell you what does indeed happen when you die, all you have to do is listen to the words of Jesus. \u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cdiv>\u003Cp>Answering Life’s Hard Questions | Encouraging Evangelism | Bringing People to Church\u003C\u002Fp>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>2\u003C\u002Fp>\u003C\u002Fdiv>\u003C\u002Fdiv>\u003C\u002Ftd>\u003C\u002Ftr>\u003Ctr>\u003Ctd>\u003C\u002Ftd>\u003C\u002Ftr>\u003C\u002Ftbody>\u003C\u002Ftable>\u003C\u002Fdiv>\u003Cdiv>\u003Cp>What Happens When I Die? Study Guide Key Scriptures:\u003C\u002Fp>\u003Cp>Hebrews 9:27; John 14:6; Revelation 21:4; 2 Corinthians 5:8\u003C\u002Fp>\u003Cp>Recommended Further Reading:\u003C\u002Fp>\u003Cp>Life After Death: The Evidence, Dinesh D’Souza\u003Cbr>Beyond Death: Exploring the Evidence for Immortality, Gary R. Habermas\u003Cbr>Immortality: The Other Side of Death, Gary R. Habermas; J.P. Moreland\u003Cbr>Fifty-Five Answers to Questions about Life after Death, Mark Hitchock\u003Cbr>Between Heaven and Hell: A Dialog Somewhere Beyond Death with John F. Kennedy,\u003Cbr>C. S. Lewis, and Aldous Huxley, Peter Kreeft\u003Cbr>Is Hell for Real or Does Everyone Go to Heaven?, Timothy Keller, R. Albert Mohler Jr., J.I. Packer \u003C\u002Fp>\u003C\u002Fdiv>","Have you ever wondered what happens after you die? Does everybody go to heaven? Do people just cease to exist? Many contemplate these questions and find them extremely difficult to answer. Thankfully, Dr. Danny Akin is here to help guide you to the answer","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F14529839?title=0&byline=0&portrait=0&color=BF1E2E&autoplay=1\" width=\"935\" height=\"526\" frameborder=\"0\" webkitAllowFullScreen mozallowfullscreen allowFullScreen>\u003C\u002Fiframe>","what-happens-when-i-die","2019-12-19T17:42:47.160Z","2023-08-03T06:24:48.440Z","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002F1630186377634_Screen%20Shot%202021-08-28%20at%205.31.48%20PM.png","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002F1630186381831_Screen%20Shot%202021-08-28%20at%205.31.48%20PM.png","¿Qué sucederá cuando muera?","\u003Cp>¿Alguna vez se ha preguntado qué sucede después de que uno se muere? ¿Todos vamos al cielo? ¿Las personas simplemente dejamos de existir? Muchos contemplan estas preguntas y las encuentran extremadamente difíciles de responder. Afortunadamente, el Dr. Danny Akin está aquí para ayudarlo y guiarlo hacia la respuesta.\u003C\u002Fp>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F464463684\" width=\"640\" height=\"360\" frameborder=\"0\" allow=\"autoplay; fullscreen\" allowfullscreen>\u003C\u002Fiframe>","\n\nQue se passe-t-il après ma mort ?","\n\nAvez-vous déjà wondered ce qui se passe après votre mort? Tout le monde va-t-il au ciel? Les gens cessent-ils d'exister? Beaucoup de gens contemplent ces questions et les trouvent extrêmement difficiles à répondre. Heureusement, le Dr Danny Akin est là pour vous aider à trouver la réponse","\n\n죽은 후에 무엇이 일어나나요?","\n\n당신은 죽은 후에 어떤 일이 일어나는지 궁금해 해본 적이 있습니까? 모두 천국에 가",{"id":92,"title":93,"description":94,"featured":75,"transcript":16,"subtitle":16,"playerembed":95,"category_id":6,"slug":96,"answertype":48,"created_at":97,"updated_at":98,"thumbnail":99,"embed_thumbnail":99,"embed_icon":99,"title_es":100,"description_es":101,"playerembed_es":16,"transcript_es":16,"title_fr":102,"description_fr":103,"playerembed_fr":16,"transcript_fr":16,"title_ko":104,"description_ko":105,"playerembed_ko":16,"transcript_ko":16,"question_id":16,"category_slug":8,"category_name":-1},129,"How Can I be Forgiven and Go to Heaven?","\u003Cspan style=\"color: rgb(38, 50, 56); font-family: Roboto, sans-serif; font-size: 13px;\">During this global lockdown this is the most effective ways to reach people for Christ\u003C\u002Fspan>\u003Cdiv>\u003Cspan style=\"color: rgb(38, 50, 56); font-family: Roboto, sans-serif; font-size: 13px;\">\u003Cbr>\u003C\u002Fspan>\u003C\u002Fdiv>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F451617659\" width=\"640\" height=\"360\" frameborder=\"0\" allow=\"autoplay; fullscreen\" allowfullscreen>\u003C\u002Fiframe>","how-can-i-be-forgiven-and-go-to-heaven-video","2020-12-03T07:11:46.173Z","2023-08-03T05:45:49.259Z","https:\u002F\u002Ftruelifeorg.s3.amazonaws.com\u002Fresources\u002Fmessageofhope.jpg","\n\n¿Cómo puedo ser perdonado y ir al cielo?","\n\nDurante el cierre global, estas son las formas más efectivas de llegar a las personas para Cristo.","\n\nComment puis-je être pardonné et aller au paradis?","\n\nPendant cette période de confinement mondial, c'est la meilleure façon de toucher les gens pour le Christ.","\n\n어떻게 용서받아서 천국에 갈 수 있을까요?","\n\n이 전세계적인 잠금 상태에서 가장 효과적인 사람들에게 그리스도를 전하는 방법",{"id":107,"title":108,"description":109,"featured":75,"transcript":110,"subtitle":11,"playerembed":111,"category_id":6,"slug":112,"answertype":48,"created_at":49,"updated_at":113,"thumbnail":114,"embed_thumbnail":34,"embed_icon":35,"title_es":115,"description_es":116,"playerembed_es":117,"transcript_es":16,"title_fr":118,"description_fr":119,"playerembed_fr":16,"transcript_fr":16,"title_ko":120,"description_ko":121,"playerembed_ko":16,"transcript_ko":16,"question_id":16,"category_slug":8,"category_name":-1},73,"Do You Have True Life?","\u003Cp>Please join the Founder and President of TrueLife.org, Jesse Connors, as the true meaning of life is discovered through an insightful process of elimination.  \u003C\u002Fp>\u003Cp>\u003Cspan>\u003Ca target=\"_blank\" href=\"http:\u002F\u002Fwww.truelife.org\u002Fhome\u002Fstaff_view?id=1\">Jesse Connors\u003C\u002Fa> is a licensed minister who has earned his Bachelor of Science Degree in Communications from \u003Ca target=\"_blank\" href=\"http:\u002F\u002Fwww.liberty.edu\u002F\">Liberty University\u003C\u002Fa>. His Master of Divinity is from \u003Ca target=\"_blank\" href=\"http:\u002F\u002Fwww.sebts.edu\u002F\">Southeastern Baptist Theological Seminary\u003C\u002Fa> in Christian Apologetics and Biblical Languages.  \u003C\u002Fspan>\u003C\u002Fp>","\u003Cp>\u003Cb>DO YOU HAVE TRUELIFE?\u003C\u002Fb>\u003C\u002Fp>\u003Cp>A Study Guide\u003C\u002Fp>\u003Cp class=\"wysiwyg-text-align-center\">\u003Ci>Before I answer the question what is true life I would like to pose a question back to you, what do you think true life is?  You might think its fame and money and that would be a good response if it were true.”- Jesse Connors Founder and CEO of Truelife.org\u003C\u002Fi>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>\u003Cb>I.               \u003C\u002Fb>\u003Cb>\u003Cu>WHAT IS TRUE LIFE?\u003C\u002Fu>\u003C\u002Fb>\u003C\u002Fp>\u003Cp> \u003Ci>It’s not……\u003C\u002Fi>\u003C\u002Fp>\u003Cp>-       Fame\u003C\u002Fp>\u003Cp>-       Money\u003C\u002Fp>\u003Cp>\u003Cb>\u003Cu>Question:\u003C\u002Fu>\u003C\u002Fb> What do others think it is?\u003C\u002Fp>\u003Cp>\u003Cb>\u003Cu>Answer:\u003C\u002Fu>\u003C\u002Fb>\u003C\u002Fp>\u003Cp>-       Love\u003C\u002Fp>\u003Cp>-       Helping other people\u003C\u002Fp>\u003Cp>\u003Cb>\u003Cu>True Life Defined:\u003C\u002Fu>\u003C\u002Fb> God created you for much more than fame, money, and human relationships - He created you to have a relationship with Him. \u003C\u002Fp>\u003Cp>\u003Cb>God is Creator:\u003C\u002Fb>\u003C\u002Fp>\u003Cp>-       God created it all\u003C\u002Fp>\u003Cp>-       Including you and me\u003C\u002Fp>\u003Cp>-       This means God owns us and He sets the rules\u003Cb> \u003C\u002Fb> \u003C\u002Fp>\u003Cp>\u003Cb>II.             \u003C\u002Fb>\u003Cb>\u003Cu>THE PROBLEM\u003C\u002Fu>\u003C\u002Fb>\u003C\u002Fp>\u003Cp>The \"good person\" test\u003C\u002Fp>\u003Cp>-       Have you told a lie?\u003C\u002Fp>\u003Cp>-       Have you held a grudge?\u003C\u002Fp>\u003Cp>-       Have you been selfish?\u003C\u002Fp>\u003Cp>\u003Cb>\u003Cbr>\u003C\u002Fb>\u003C\u002Fp>\u003Cp>\u003Cb>APPLICATION QUESTIONS\u003C\u002Fb>\u003Cbr>\u003C\u002Fp>\u003Cp>1.     In Ecclesiastes, Solomon talks about the vanity of life, in what way is life vanity?\u003C\u002Fp>\u003Cp>2.     At the end of Ecclesiastes, Solomon sums up the purpose of life: to fear God and obey His commands. How should we understand this in light of Christ? (Reference: John 3:36)\u003C\u002Fp>\u003Cp>3.     Understanding that true life is found in Jesus, what should our response be to those who do not know this truth? (Reference: Matthew 28:19-20)\u003C\u002Fp>\u003Cdiv>\u003Cbr>\u003C\u002Fdiv>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F8668246?title=0&byline=0&portrait=0&color=BF1E2E&autoplay=1\" width=\"935\" height=\"526\" frameborder=\"0\" webkitAllowFullScreen mozallowfullscreen allowFullScreen>\u003C\u002Fiframe>","do-you-have-true-life","2023-08-03T06:12:36.210Z","https:\u002F\u002Fs3.amazonaws.com\u002Ftruelife1\u002Fthumbnails\u002F11\u002Fcategorythumbnailimages\u002Ffull.jpg","¿Tienes vida verdadera?","\u003Cp>Acompañe al fundador y presidente de TrueLife.org, Jesse Connors. Puesto que el verdadero significado de la vida se descubre a través de un proceso perspicaz de eliminación. \u003C\u002Fp> \u003Cp>Jesse Connors es un ministro con licencia que obtuvo su Licenciatura en Ciencias en Comunicaciones de la Universidad de Liberty. Tiene también maestría en Divinidad del Seminario Teológico Bautista del Sureste en Apologética Cristiana y Lenguajes Bíblicos.\u003C\u002Fp>","\u003Ciframe src=\"https:\u002F\u002Fplayer.vimeo.com\u002Fvideo\u002F464432056\" width=\"640\" height=\"360\" frameborder=\"0\" allow=\"autoplay; fullscreen\" allowfullscreen>\u003C\u002Fiframe>","\n\nAvez-vous une vraie vie?","\n\nS'il vous plaît, joignez-vous au fondateur et président de TrueLife.org, Jesse Connors, alors que le vrai sens de la vie est découvert à travers un processus d'élimination percutant. Jesse Connors est un ministre titulaire d'un diplôme de baccalauréat en communications de Liberty University. Son master en th","\n\n당신은 진짜 인생을 가지고 있나요?","\n\n제시 컨너스의 창립자 및 대표자가 되어 진실한 의미를 통해 인식을 발견하는 과정",{"id":123,"title":124,"description":125,"featured":28,"transcript":11,"subtitle":11,"playerembed":11,"category_id":6,"slug":126,"answertype":30,"created_at":64,"updated_at":127,"thumbnail":66,"embed_thumbnail":34,"embed_icon":35,"title_es":128,"description_es":129,"playerembed_es":16,"transcript_es":16,"title_fr":130,"description_fr":16,"playerembed_fr":16,"transcript_fr":16,"title_ko":131,"description_ko":16,"playerembed_ko":16,"transcript_ko":16,"question_id":6,"category_slug":8,"category_name":-1},91,"Christian Morality and Ministry in the Culture Death (Part 3)","\u003Cp>One of the most common reasons given for assisted suicide is the desire not to be a burden to one’s family and loved ones.\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>The overriding reason for pursuing PAS seems to be the fear of being a burden to others, as 93 percent of Oregon physicians thought.  In the Washington survey, 75 percent of terminally ill patients cited concern about being a burden as grounds for PAS.  Distress and dependency are the primary concerns of P.A.S. candidates.[1](Keenan - 189).\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>This is precisely what has motivated Professor John Hardwig to promote the idea of a “duty to die.”  He argues from a utilitarian perspective that we may have a duty to die by committing suicide in order not to overly burden our family.  He states,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>A duty to die is more likely when continuing to live will impose significant burdens-emotional burdens, extensive care giving, destruction of [others’] life plans, and, yes, financial hardship—on your family and loved ones.  This is the fundamental principle underlying a duty to die.[2]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Hardwig considers obligations to his own family paramount throughout life, and no less in dying, thus, “The impact of my decisions upon my family and loved ones is the source of many of my strongest obligations and also the most plausible and likeliest basis of a duty to die.”[3]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Wesley J. Smith observes, “this may sound like fringe thinking, but it is disturbingly close to the mainstream,” and explains that Hardwig has written his articles explaining this duty in \u003Cem>The Hastings Report\u003C\u002Fem>, “one of the foremost bioethics journals in the world.”[4]  Through this forum, Smith explains, “the duty to die is actively discussed within bioethics as a respectable topic of discourse, and few eyebrows are raised.”[5]  Hardwig even speaks of the duty to die in a clinical setting.  This is where his utilitarian language becomes particularly unnerving.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Physicians would no longer be agents of their patients, and would not strive to be advocates of their patients’ interests.  Instead the physician would aspire to be an impartial adviser who would stand knowledgeably but sympathetically by . . . and discdern the treatment that would best harmonize or balance the interests of all concerned.[6]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>What a sad and utterly deplorable state this envisions.  Instead of being people to be cared for, the dying would be considered, and \u003Cem>be made to consider themselves\u003C\u002Fem>, burdens to their families, and not worthy of medical or other resources.  Understand, also that Hardwig does not want the elderly and ill to wait until they are incompetent and decidedly terminal before submitting to this “duty to die.”\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Let me be clear . . . there can be a duty to die before one’s illness would cause death, even if treated only with palliative measures.  I nfact, there may be a fairly common responsibility to end one’s life in the absence of any terminal illness at all., finally, there can be a duty to die when one would prefer to lif=ve.  Granted, many of the conditions that ca generate a duty to die also seriously undermine the quality of life. Some prefer no to live under such conditions.  But even those who want to live can face a duty to die.[7]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Consequently, he asks the “sick and debilitated to step up and take responsibility.”[8] and with regard to the elderly asserts, “To have reached the age of, say, seventy-five or eighty years without being ready to die is itself a moral failing, the sign of a life out of touch with life’s basic realities.”[9]  Hardwig, in effect, is saying that to desire to live when your care is burdensome to those around you is immoral.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>In view of this concept, it is quite significant that nearly two thirds (63%) of the patients in Oregon in 2000, since the passing of the Death with Dignity Act legalizing PAS in that state, reported that their \u003Cem>primary\u003C\u002Fem> motivation was to avoid, “being a ‘burden on family, friends or caregivers,’” compare this to the 26% of the previous year, and one can see a frightening trend. [10]  It seems the legalization of physician assisted suicide, the “right to die,” easily develops into a “duty to die,” or a sense that you must “get out of the way,” so as not to be a burden to those who care for you.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>It is also quite significant that Scriptures deal with the concept of burden bearing.  Galatians 6:2 exhorts believers to “bear one another’s burdens and so fulfill the law of Christ.”  Christ’s law (John 13:35-35) was ‘that you love one another.”  So love, in a biblical sense, entails bearing the burdens of others.  An important insight here is that we are not to consider other people \u003Cem>as\u003C\u002Fem> burdens, but rather people \u003Cem>with\u003C\u002Fem> burdens.  These burdens are not to be carried alone, but Christ’s people should, in true compassion (suffering with), bear them along with those who are afflicted by them.  There is an explicit and implicit moral duty here.  The clear duty is for those without a particular burden, is not to leave those with them alone in their suffering.  The implied duty is that those who are suffering must allow themselves to be served, i.e. to be in a state of dependence upon others.  This is exactly opposite of the ideas proposed by Hardwig, who feels it is a moral responsibility to remove oneself from being a burden by killing oneself.[11]  John Dunlop captures well the essence of this bilateral moral responsibility found in Galatians 6:2.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Believers are commanded to \"Carry each other's burdens, and in this way . . . fulfill the law of Christ.”  This command is a charge to help others.  \u003Cem>At the same time it obligates people to allow others to help them\u003C\u002Fem>.  The older years often teach us how to depend more on others.  There is, indeed, a ministry of dependence.  The Church is a community that is to be characterized by true fellowship. We are to participate in each other's lives, which mean sharing in each other's sufferings.  How often we see that pain and suffering can be decreased as it is shared within a caring community.  It must be one of our goals in the Church to develop a community that can feel deeply one another's pain.  One of the ways God is glorified in His Church is when the members develop a depth of fellowship adequate to allow them to bear one another's burdens [12]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>One always hears how Job’s friends were really not too friendly in that they hastily concluded that Job suffered as he did because of some sin he had committed.  The book of Job was no doubt partially written to debunk this thinking.  Job suffered for God’s glory, and it is a grave error to decide immediately that suffering in anyone’s life is an indication that they have sinned.  Yet despite his friends’ poor display in the dialogues, their friendship is exemplary when they first hear of their friend’s grave misfortune.  In Job 2:11-13 Scripture records,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>When Job's three friends heard of all this adversity that had come upon him, each one came from his own place Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. For \u003Cem>they had made an appointment together to come and mourn with him, and to comfort him.\u003C\u002Fem>  And when they raised their eyes from afar, and did not recognize him, they lifted their voices and wept; and each one tore his robe and sprinkled dust on his head toward heaven.  So \u003Cem>they sat down with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his grief was very great\u003C\u002Fem>.(Emphases this writer’s)\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>There is definitely a place for a ministry of silent presence, especially with those who are in the dying process.  A ministry to the dying and their families should minimally entail such.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>The significance of such a ministry for those who are going to die is seen in vivid beauty in the life of our Lord.[13]  In the throes of his agonizing anticipation of his own death, Jesus gives a simple, but oft neglected, mandate, to his disciples to “watch and pray” with Him.  He also refuses to succumb to his own desire to eliminate the suffering altogether.  Bringing these two ideas together, Arthur J. Dyck makes the following insightful observations.  From Christ’s example one can draw the following lessons:\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>One can serve God’s purposes simply by refusing to ask for PAS or euthanasia . . . this is a witness to the incalculable worth of life . . . [further] the enormous suffering Jesus experienced . . . does contain an important moral imperative.  Jesus expected his followers to be in prayer with Him, and be a companion to Him while He was suffering.[14]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>He then makes application for all those who call themselves followers of Jesus and what this example means for us in both medicine and ministry.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>In short, followers of Jesus owe compassion to those who suffer.  What happened in the Garden of Gethsemane contains a very urgent message for all those who are attending the sick and the dying:  Do not abandon the suffering; pray with them and for them; do not shun the suffering any of us feel when we are present to those who are physically diminished and suffering in any way.[15]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Elsewhere, Dyck remarks, “Suffering people need the support of others; suffering people should not be encouraged to commit suicide by their community, or that community ceases to be a community.”[16]  The reader should remember that Job’s friends looked upon him and “did not recognize him” but stuck it out while he grieved.  This is our responsibility to those who are afflicted in such a way that we may not recognize them, or their presence is pleasant in neither sight nor smell, which is common when people are in the dying process.  Jesus scolded his disciples for not suffering with him, but abandoning him to do it alone.  These examples affirm the significance of a ministry of silent and prayerful presence when attending those who suffer deeply and are about to die.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>From this we must conclude that pressure toward, or espousal of, a duty to die is alien to a biblical ethical framework.  We affirm life at every point and in every stage, no matter how week, dependent or compromised.  Dependency cannot be thought of as an evil or an undesirable condition.  The “rugged individualism,” of the American mindset not only fosters selfishness, but also contributes to the inability to accept assistance, giving one a sense that they are a burden.  If someone voices a notion of being a burden, or suggests a duty to die, or if those who care for them echo these sentiments, the church must counter this mindset with an affirmation of their existence and their worth, and insist that \u003Cem>they\u003C\u002Fem> are not a burden, but that they \u003Cem>have\u003C\u002Fem> a burden that we are going to lovingly bear with them.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>CONCLUSION\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>A biblical approach to end-of-life issues does not include assisted suicide or active euthanasia of any kind.  It precludes any suggestion that people are familial or social burdens who are just getting in the way.  It does allow for the termination of life support when it is judged to be nothing more than prolonging death, and keeping a person alive by completely artificial measures.  It also allows for helping a person out of their pain using narcotics to induce sleep.  But beyond the ethical and clinical aspects of these concerns, there is a higher responsibility for the church in light of the end-of-life issues being faced by our culture.  This societal crisis provides yet another rich opportunity for the church to minister, and to shine as lights in the world” “in the midst of a crooked and perverse generation.”[17]  Mark Blocher has insightfully observed that,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>More than anyone else, Christians have a major stake in what happens to people at the end of life.  Such a large stake provides a powerful incentive to improve care at the end of life . . . If anyone should have an interest in how people die it is the church.  If there exists a group of people a dying person should be able to count on to walk with him through the valley of the shadow of death, it is those who claim to belong to the Good Shepherd.[18]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>According to Blocher, the body of Christ should actively offer three promises to the terminally ill and dying.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>To the best of our ability, we will not allow you to die in pain.\u003C\u002Fp>\u003Cp>We will not allow you to die alone.\u003C\u002Fp>\u003Cp>You will not be a burden to anyone.[19]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>These promises are an excellent starting place for the church to begin thinking about its responsibilities in addressing the social crisis which inches ever closer to fully embracing a culture of death.  The church must not be silent.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>BIBLIOGRAPHY\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Beauchamp, Thomas L.  “A Reply to Rachels on Active and Passive Euthanasia.” \u003Cem>Contemporary Moral Problems\u003C\u002Fem>, 4th ed., Ed. James E. White, Minneapolis\u002FSt. Paul: West Publishing Company, 1994.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Blocher, Mark. \u003Cem>The Right to Die?; Caring Alternatives to Euthanasia.\u003C\u002Fem>  Chicago: Moody Press, 1999.\u003C\u002Fp>\u003Cp>\u003Cstrong> \u003C\u002Fstrong>\u003C\u002Fp>\u003Cp>Frame, John M.  \u003Cem>Medical Ethics; Principles, Persons and Problems\u003C\u002Fem>, Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1988.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Duntley, Mark A. Jr.  “Physician Provided Medication for Termination of Life.”  \u003Cem>How Shall We Die? Helping Christians Debate Assisted Suicide.\u003C\u002Fem>  Eds. Sally B. Geis & Donald E. Messer, Nashville: Abingdon, 1997.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Dunlop, John T.  “Successful Aging: Living the End of Life to the Glory of God.”  Accessed 12\u002F18\u002F04. Available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fdunlop_2001-01-    05.htm\u003C\u002Fa>; Internet.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Dyck, Arthur J.  “An Alternative to the Ethic of Euthanasia.”  \u003Cem>Morality and Moral Controversies\u003C\u002Fem>, 6th ed., Ed. John Arthur, Upper Saddle River, NJ: 2002.\u003Cem> \u003C\u002Fem>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Dyck, Arthur J.  \u003Cem>When Killing is Wrong, Physician Assisted Suicide and the Court. \u003C\u002Fem>Cleveland: Pilgrim Press, 2001.\u003Cem> \u003C\u002Fem>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Dyck, Arthur J.  \u003Cem>Life’s Worth; The Case Against Assisted Suicide\u003C\u002Fem>.  Grand Rapids: Eerdmans, 2002.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Hardwig, John,  “Is There a Duty to Die?”  \u003Cem>Contemporary Moral Issues: Diversity and Consensus\u003C\u002Fem>. 2nd ed., Ed. Lawrence M. Hinman, Upper Saddle River, NJ: :  Prentice Hall, 2000\u003Cem> \u003C\u002Fem>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Humphry, Derek,.  \u003Cem>Final Exit;\u003C\u002Fem> \u003Cem>The Practicalities of Self-Deliverance and assisted Suicide for the Dying\u003C\u002Fem>. Eugene, OR:  The Hemlock Society, 1991.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Keenan, James F. “The Case for Physician Assisted Suicide?”  \u003Cem>Moral Issues and Christian \u003C\u002Fem>\u003Cem>Responses\u003C\u002Fem>,7th ed., Eds. Patricia Beattie Jung and Shannon Jung, Belmont, CA: Wadsworth, 2003.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Kingsbury, Robert J. and Howard M. Ducharme  “The Debate Over Total\u002FTerminal\u002FPalliative Sedation.” Accessed 12\u002F18\u002F04. Available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fkingsbury-ducharme_2002-01-04.htm\u003C\u002Fa>; Internet.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Kilner, John F.  \u003Cem>Life on the Line; Ethics, Aging, Ending Patients Lives, and Alllocating Resources\u003C\u002Fem>, Grand Rapids: Eerdmans, 1992.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>Koop, C. Everett and Timothy Johnson.  \u003Cem>Let’s Talk; An Honest Conversation on Critical Issues\u003C\u002Fem>, Grand Rapids: Zondervan, 1992.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Mitchell, C. Ben.  “Oregon’s Lethal Experiment: An Annual Report.” Accessed 12\u002F20\u002F04. Available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fmitchell_2001-02-22.htm\u003C\u002Fa>; Internet.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Quill, Timohty E.  “Death and Dignity: A Case of Individualized Decision Making.” \u003Cem>Contemporary Moral Issues: Diversity and Consensus\u003C\u002Fem>. Ed. Lawrence M. Hinman, Upper Saddle River, NJ: :  Prentice Hall, 2000.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Rachels, James.  “The Morality of Euthanasia.”  \u003Cem>The Right Thing to Do; Basic Readings in Moral Philosophy\u003C\u002Fem>, Ed. James Rachels, New York, NY: Mcgraw Hill, 1989.\u003Cem> \u003C\u002Fem>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Rachels, James . “Active and Passive Euthanasia: An Impertinent Distinction?”  \u003Cem>Social \u003C\u002Fem>\u003Cem>and Personal Ethics,\u003C\u002Fem>3rd ed. Ed. William H. Shaw. Belmont, CA: Wadsworth,1999.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Smith, Wesley, J. \u003Cem> Culture of Death; The Assault on Medical Ethics in America\u003C\u002Fem>. San Francisco: Encounter Books, 2000.\u003Cem> \u003C\u002Fem>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Sullivan, Thomas D. “Active and Passive Euthanasia: An Impertinent Distinction?”  \u003Cem>Social and Personal Ethics,\u003C\u002Fem>3rd ed. Ed. William H. Shaw. Belmont, CA: Wadsworth,1999.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Sutton, Agneta M.  “Legalizing Euthanasia: A Significant Move.”  Accessed 12\u002F20\u002F04. Available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fsutton_2001-11-19.htm\u003C\u002Fa>; Internet\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Chr>\u003Cp>[1] James F. Keenan, “The Case for Physician-Assisted Suicide?” in \u003Cem>Moral Issues and Christian Responses\u003C\u002Fem> 7th ed., Eds. Patricia Beattie Jung and Shannon Jung (Belmont, CA: Wadsworth, 2003), 189.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[2] John Hardwig “Is There a Duty to Die?” in \u003Cem>Contemporary Moral Issue; Diversity and Consensuss\u003C\u002Fem> 2nd ed., Ed. Lawrence M. Hinman (Upper Saddle River, NJ: Prentice Hall, 2000), 157.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[3] Ibid, 152.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[4] Wesley J. Smith, Culture of Death: The Assault on Medical Ethics in America (San Francisco, CA: Encounter Books, 2000), 153.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[5] Smith, 152.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[6] Smith, 153.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[7] Hardwig, 151.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[8] Ibid, 159\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[9] Ibid, 157.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[10] C. Ben Mitchell, “Oregon’s Lethal Experiment: An Annual Report,” (accessed 12\u002F20\u002F04); available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fmitchell_2001-02-22.htm\u003C\u002Fa>; Internet.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[11] Wesley J. Smith reports that Hardwig told him this in a personal interview.  See Smith, Culture \u003Cem>of Death\u003C\u002Fem>, 154, n. 69.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[12] John T. Dunlop, “Successful Aging: Living the End of Life to the Glory of God,” (accessed 12\u002F18\u002F04); available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fdunlop_2001-01-05.htm\u003C\u002Fa>; .Internet.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[13] The following is based on the gospel narratives which speak of Christ’s suffering in Gethsemane.  See Matthew 26:37-44, Mark 14:32-41, and Luke 22:39-46.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[14] Dyck, \u003Cem>Life’s Worth\u003C\u002Fem>, 104.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[15] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa>               \u003C\u002Fp>\u003Cp>[16] Arthur J. Dyck, “An Alternative to the Ethic of Euthanasia,” in \u003Cem>Morality and Moral Controversies\u003C\u002Fem>, 6th ed. Ed. John Arthur (Upper Saddle River, NJ: Prentice Hall, 2002), 247.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[17] See Philippians 2:25\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[18] Mark Blocher The Right to Die? ; Caring Alternatives to Euthanasia (Chicago: Moody Press, 1999), 190, 192.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[19] Blocher, 193. this is actually the essence of Blocher’s entire work.  He focses on how these promises given and fulfilled will build a community of caring that makes PAS irrelevant.  Blocher also articulates LIFT (Loving Individuals in Final Transition), a ministry he has developed to assist churches in dealing with difficult end of life cases.\u003C\u002Fp>","christian-morality-and-ministry-in-the-culture-death-part-3","2026-03-06T02:50:32.359Z","\n\nMoralidad y Ministerio Cristianos en la Cultura de la Muerte (Parte 3)","\u003Cp>Una de las razones más comunes esgrimidas para el suicidio asistido es el deseo de no ser una carga para la familia y los seres queridos.\u003Cbr>\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>La razón predominante para perseguir el SAS parece ser el miedo a ser una carga para los demás, como pensó el 93 por ciento de los médicos de Oregón.  En la encuesta de Washington, el 75 por ciento de los pacientes terminales citaron la preocupación por ser una carga como motivo para el SAS.  La angustia y la dependencia son las principales preocupaciones de los candidatos a SAS.[1](Keenan - 189).\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Esto es precisamente lo que ha motivado al profesor John Hardwig a promover la idea de un “deber de morir”.  Argumenta desde una perspectiva utilitarista que podemos tener el deber de morir suicidándonos para no sobrecargar en exceso a nuestra familia.  Él afirma,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Es más probable un deber de morir cuando continuar viviendo impondrá cargas significativas —cargas emocionales, cuidados extensivos, destrucción de los planes de vida de [los demás] y, sí, dificultades financieras— a tu familia y seres queridos.  Este es el principio fundamental subyacente a un deber de morir.[2]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Hardwig considera las obligaciones hacia su propia familia como primordiales a lo largo de la vida, y no menos en la muerte, por lo que, “El impacto de mis decisiones sobre mi familia y seres queridos es la fuente de muchas de mis obligaciones más fuertes y también la base más plausible y probable de un deber de morir.”[3]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Wesley J. Smith observa: “esto puede sonar como pensamiento marginal, pero está inquietantemente cerca del mainstream”, y explica que Hardwig ha escrito sus artículos explicando este deber en \u003Cem>The Hastings Report\u003C\u002Fem>, “una de las principales revistas de bioética del mundo.”[4]  A través de este foro, explica Smith, “el deber de morir se discute activamente dentro de la bioética como un tema respetable de discurso, y pocas cejas se alzan.”[5]  Hardwig incluso habla del deber de morir en un contexto clínico.  Aquí es donde su lenguaje utilitarista se vuelve particularmente inquietante.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Los médicos ya no serían agentes de sus pacientes, ni se esforzarían por ser defensores de los intereses de sus pacientes.  En cambio, el médico aspiraría a ser un asesor imparcial que estaría knowledgeable pero con simpatía al lado... y discerniría el tratamiento que mejor armonizaría o equilibraría los intereses de todos los involucrados.[6]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Qué estado tan triste y absolutamente deplorable envisiona esto.  En lugar de ser personas a las que cuidar, los moribundos serían considerados, y \u003Cem>se les haría considerar a sí mismos\u003C\u002Fem>, cargas para sus familias, y no dignos de recursos médicos u otros.  Entienda también que Hardwig no quiere que los ancianos y enfermos esperen hasta que sean incompetentes y decididamente terminales antes de someterse a este “deber de morir”.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Permítanme ser claro... puede haber un deber de morir antes de que la enfermedad cause la muerte, incluso si se trata solo con medidas paliativas.  De hecho, puede haber una responsabilidad bastante común de terminar la propia vida en ausencia de cualquier enfermedad terminal en absoluto. Finalmente, puede haber un deber de morir cuando uno preferiría vivir.  Concedido, muchas de las condiciones que pueden generar un deber de morir también socavan seriamente la calidad de vida. Algunos prefieren no vivir en tales condiciones.  Pero incluso aquellos que quieren vivir pueden enfrentar un deber de morir.[7]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>En consecuencia, pide a los “enfermos y debilitados que den un paso al frente y asuman la responsabilidad.”[8] y con respecto a los ancianos afirma: “Haber alcanzado la edad de, digamos, setenta y cinco u ochenta años sin estar listo para morir es en sí mismo un fallo moral, la señal de una vida desconectada de las realidades básicas de la vida.”[9]  Hardwig, en efecto, está diciendo que desear vivir cuando tus cuidados son una carga para los que te rodean es inmoral.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>A la vista de este concepto, es bastante significativo que casi dos tercios (63%) de los pacientes en Oregón en 2000, desde la aprobación de la Ley de Muerte con Dignidad que legaliza el SAS en ese estado, reportaron que su motivación \u003Cem>principal\u003C\u002Fem>  era evitar “ser una ‘carga para la familia, amigos o cuidadores’”, compárelo con el 26% del año anterior, y se puede ver una tendencia aterradora. [10]  Parece que la legalización del suicidio asistido por médicos, el “derecho a morir”, fácilmente se desarrolla en un “deber de morir”, o la sensación de que debes “quitarte del camino”, para no ser una carga para quienes te cuidan.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>También es bastante significativo que las Escrituras aborden el concepto de cargar con las cargas.  Gálatas 6:2 exhorta a los creyentes a “llevar las cargas los unos de los otros y así cumplir la ley de Cristo”.  La ley de Cristo (Juan 13:34-35) era “que se amen los unos a los otros”.  Así que el amor, en un sentido bíblico, implica cargar con las cargas de los demás.  Una visión importante aquí es que no debemos considerar a otras personas \u003Cem>como\u003C\u002Fem> cargas, sino más bien personas \u003Cem>con\u003C\u002Fem> cargas.  Estas cargas no deben llevarse solas, sino que el pueblo de Cristo debe, en verdadera compasión (sufrir con), llevarlas junto con aquellos que están afligidos por ellas.  Hay un deber moral explícito e implícito aquí.  El deber claro es para aquellos sin una carga particular, no dejar solos a aquellos que las tienen en su sufrimiento.  El deber implícito es que aquellos que sufren deben permitir que se les sirva, es decir, estar en un estado de dependencia de los demás.  Esto es exactamente lo opuesto a las ideas propuestas por Hardwig, quien siente que es una responsabilidad moral eliminarse a uno mismo como carga suicidándose.[11]  John Dunlop captura bien la esencia de esta responsabilidad moral bilateral encontrada en Gálatas 6:2.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Los creyentes son ordenados a \"Llevar las cargas los unos de los otros, y de esta manera... cumplir la ley de Cristo”.  Este mandamiento es una carga para ayudar a los demás.  \u003Cem>Al mismo tiempo obliga a las personas a permitir que los demás les ayuden\u003C\u002Fem>.  Los años mayores a menudo nos enseñan cómo depender más de los demás.  Hay, en efecto, un ministerio de dependencia.  La Iglesia es una comunidad que debe caracterizarse por una verdadera comunión. Debemos participar en las vidas de los demás, lo que significa compartir en los sufrimientos de los demás.  Qué a menudo vemos que el dolor y el sufrimiento pueden disminuirse cuando se comparten dentro de una comunidad cariñosa.  Debe ser uno de nuestros objetivos en la Iglesia desarrollar una comunidad que pueda sentir profundamente el dolor de los demás.  Una de las formas en que Dios es glorificado en Su Iglesia es cuando los miembros desarrollan una profundidad de comunión adecuada para permitirles llevar las cargas de los unos de los otros [12]\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Siempre se oye cómo los amigos de Job realmente no eran tan amigables en que concluyeron apresuradamente que Job sufría como lo hacía por algún pecado que había cometido.  El libro de Job sin duda se escribió parcialmente para desmentir este pensamiento.  Job sufrió para la gloria de Dios, y es un grave error decidir inmediatamente que el sufrimiento en la vida de cualquiera es una indicación de que han pecado.  Sin embargo, a pesar de la pobre exhibición de sus amigos en los diálogos, su amistad es ejemplar cuando primero oyen de la grave desgracia de su amigo.  En Job 2:11-13 las Escrituras registran,\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>Cuando los tres amigos de Job oyeron de toda esta adversidad que le había sobrevenido, cada uno vino de su propio lugar: Elifaz el temanita, Bildad el suhita y Zofar el naamatita. Porque \u003Cem>habían hecho una cita juntos para venir y llorar con él, y para consolarlo.\u003C\u002Fem>  Y cuando alzaron sus ojos de lejos, y no lo reconocieron, levantaron sus voces y lloraron; y cada uno rasgó su manto y esparció polvo sobre su cabeza hacia el cielo.  Así \u003Cem>se sentaron con él en el suelo siete días y siete noches, y nadie le habló palabra, porque vieron que su dolor era muy grande\u003C\u002F","\n\nLa morale chrétienne et le ministère dans la culture de la mort (3e partie)","\n\n성경적 사고방식과 성경주의를 가지고 있는 교회는 문화 죽음의 영향을 받지 않고",{"id":133,"title":134,"description":135,"featured":28,"transcript":11,"subtitle":11,"playerembed":11,"category_id":6,"slug":136,"answertype":30,"created_at":64,"updated_at":137,"thumbnail":66,"embed_thumbnail":34,"embed_icon":35,"title_es":138,"description_es":139,"playerembed_es":16,"transcript_es":16,"title_fr":140,"description_fr":16,"playerembed_fr":16,"transcript_fr":16,"title_ko":141,"description_ko":16,"playerembed_ko":16,"transcript_ko":16,"question_id":6,"category_slug":8,"category_name":-1},93,"Christian Morality and Ministry in the Culture Death (Part 1)","\u003Cp>Perhaps there is no more difficult time in life than when we are coming to its end.  This time brings not only deep emotional issues to the fore, but also challenges us with some difficult ethical dilemmas as well.  The moral dimensions at the end of life can be, and usually are, especially troublesome.  Dr. Ira Byock has observed, \"unlike many areas of medicine in which it is the occasional case that presents an apparent ethical dilemma, care at the end of life is full of ethically poignant and emotionally charged situations.\"[1]  This may be because this is an area of ethical reflection that every person, regardless of race, creed, color, gender, etc. will come to face, whether it be someone close to them, or themselves.  “Today, questions about death and dying have become more than ever before complex and troubling almost all of us in western culture are faced with multiple options regarding our own and our loved ones’ dying.”[2]\u003Cbr>\u003C\u002Fp>\u003Cp> One thing that clearly complicates the question of dying is advancing technology.  Farley highlights the nature of the quandaries that technology forces upon us.\u003C\u002Fp>\u003Cp> In large part our fears are in being given too much medical treatment, being kept alive too long, dying not in peace but in a wild frenzy of efforts to give us a little more time to live.  The radical possibilities introduced by modern medicine lead ir onically to scenarios of dying that have become unacceptable to many individuals. To more and more persons, it appears that the only way to retain some control over our death—to die a death marked by conscious self-awareness, with knowledge of our ending, surrounded by those we love—is to take our death into our own hands.[3]\u003C\u002Fp>\u003Cp> Consequently, she, although opposed herself, understands why people might consider physician-assisted-suicide (hence PAS) and voluntary active euthanasia (hence euthanasia)  The fear of the over all loss of autonomy and control, and, more commonly, of being a burden to one’s loved ones, are driving forces behind the increasing willingness to vie for euthanasia, especially PAS, as a legitimate option when one approaches the end of life.  The prevalence of this sentiment can be seen in a March 1996 \u003Cem>Washington Post\u003C\u002Fem> report in which 51 percent of Americans polled favored  PAS.—among men 54 percent polled favored it; among women, 47 percent.[4]\u003C\u002Fp>\u003Cp> In view of this increasing allure of euthanasia and PAS, Christians must ask themselves what it means not to “be conformed to this world,” with regard to how we think about and approach end of life issues.  How should the church think about death, or more to the point, dying, and what measures should be taken when facing life’s end?  How shall we choose when it comes to questions of autonomy, palliative care, terminal sedation, the refusal of treatment, the right to die, and a whole company of other such issues that are nearly unavoidable concerns when it comes to the end of life?\u003C\u002Fp>\u003Cp> The following will attempt to address some of the common and more difficult issues that arise at the end of life, and how the church can develop cogent moral and ministerial responses in a culture which increasingly seems to be favoring death.  What the church must do is defend a position of affirming life, the sanctity of human life as that which is exclusively created in the image of God, and applying this view to practical situations.  The final chapter and conclusion of this essay will explore more concrete ways in which the church can draw upon rich biblical resources while offering practical alternatives to the culture of death.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>CHAPTER 1\u003Cbr>\u003C\u002Fp>\u003Cp>ASSISTED SUICIDE AND AUTONOMY:  AN APPRAISAL\u003C\u002Fp>\u003Cp> Being a Christian means having confidence of our future hope in heaven once we die, but this awareness does not necessarily make the dying process any easier, nor does it immunize believers from struggling with similar fears and questions enumerated in the introduction.  Christians can be tempted to give in to the cultural pressures around them when it comes to the potential misery and suffering of the dying process.  After all, we are also human and, although carefree about what becomes of us \u003Cem>after\u003C\u002Fem> we die, we do not necessarily feel any different from others about dying.  Arthur J. Dyck has noted that Christians are not “immune from the kind of thinking that has come to link compassion with ending the life of one whose suffering is thought to have no more meaning, or whose life is thought to be such that the efforts to alleviate suffering are no longer worth the time and trouble.”[5]  No one, whether Christian or not,  really wants to be indefinitely kept alive through artificial means, or burdensomely hooked up to tubes.   No one wants to continue in a suspended state of life sustained only by machines that vicariously perform the roles of our autonomic nervous system, with recovery highly unlikely.  Consequently, we are forced to consider the morality of end-of-life issues.\u003C\u002Fp>\u003Cp> As stated in the introduction, with the possibility of great indignity the temptation is significant, even for professing Christians, to consider the offerings of assisted suicide and active euthanasia.  One such proponent, writing from an allegedly Christian position, is Mark A. Duntley Jr.  He suggests that PAS is a viable alternative for the Christian and society as a whole.\u003C\u002Fp>\u003Cp> “There are cases where assisted suicide is wrong, and there are also cases where assisted suicide is right. The only way we can be sure we are not missing the mark concerning assisted suicide is to get beyond merely saying no, we need to understand that in prolonging life, modern medicine has changed forever the way we die.  We need to rediscover that mercy should lie at the heart of how we care for the dying. Then we can move beyond the simple rejection of assisted suicide and begin to watch with open spirits for those times when merciful care for dying persons involves helping them die assisted suicide can indeed be a Christian moral response  to the question ‘How shall we die?”[6]\u003C\u002Fp>\u003Cp> Duntley defends the position that, due to the same dilemmas considered earlier, assisted suicide can be a “right” choice at times.\u003C\u002Fp>\u003Cp> As the boundaries of life are extended by modern medicine, and we are faced more frequently with the suffering involved in dying slowly from a terminal disease, we should begin to question whether preserving life and making someone as comfortable as possible are the primary principles that should guide us in care for the dying.[7]\u003C\u002Fp>\u003Cp> Seeking to make the case for assisted suicide from a biblical perspective, Duntley draws upon the concept of mercy as displayed in the commitment of a covenantal relationship.  Mercy is demonstrated in compassion, he claims, and sees Jesus as the ultimate model for such mercy.  “We find his covenantal relationships and acts of mercy linked through his deep compassion for others.”[8]  He then refers to Jesus as the model of such mercy acting in compassion when He is seen, “healing the blind, feeding the multitudes and even raising the dead.”[9]  Yet strangely missing from this account of Jesus’ merciful acts, is an instance when He, out of compassion, killed someone, or insisted that this was the right course of action.  Having no biblical instance to refer to prove his point, Duntley steps outside the Bible and  uses the case of Dr. Timothy Quill as a praiseworthy example of how mercy and compassion, resulting in assisted suicide, might be played out in a doctor-patient relationship.  He relates how, in 1971 Dr. Timothy Quill, wrote about overcoming his intuitive qualms about assisting a patient in dying, and, for the first time, prescribed the pills needed to help his patient end her own life.  [10]\u003C\u002Fp>\u003Cp> Diane was a middle-aged leukemia patient who did not want to take a 25 percent chance of recovery through chemo-therapy, and instead chose to end her own life.  Dr Quill, who admits that it was, at first difficult to consider, became convinced that this was “the right decision for her, ”[11]  He reported feeling “uneasy about the boundaries I was exploring—spiritual, legal, professional, and personal,”[12] yet was torn because he also “felt strongly that I was setting her free to get the most out of the time she had left, and to maintain dignity and control on her own terms until her death.”[13]\u003C\u002Fp>\u003Cp> Another professed Christian who sees no problem with entertaining the possibility of assisted suicide is Dr. Timothy Johnson, an ordained minister in the Evangelical Covenant Church, best known for being the medical editor for ABC News.  Johnson, in a debate with former Surgeon General C. Everett Koop, stated, “I personally believe that helping someone die in peace and without pain, even if that might hasten the biological timetable of death by a few hours or even days is not only acceptable it is mandatory for modern medical care.”[14]  That he includes in this assisted suicide is evident when he states,\u003C\u002Fp>\u003Cp> While I personally gag at the idea of helping a person to commit suicide, I am at least willing to theoretically consider the possibility under very limited circumstances.  I say this because I have always believed that a physician has a dual role: to preserve life \u003Cem>and\u003C\u002Fem> prevent suffering. And I believe that both are equally valid and sometimes in conflict.  Let me emphasize that I am willing to consider physician assisted suicide \u003Cem>only in situations of clearly terminal illness in which there is no hope of ultimate recovery\u003C\u002Fem>.[15]\u003C\u002Fp>\u003Cp> To buttress this proposition, Johnson, like Duntley, refers to the case of Dr. Quill.  He cites, with sympathy, the actions of Quill, and says that such a decision was a “careful and thoughtful action.”[16]  While he himself would not advocate the legalization of physician-assisted-suicide because there are “too many moral dangers that outweigh its possible benefits,”[17] Dr. Johnson would not condemn fellow physicians, like Quill, who may come to other conclusions.  He comes to this position “reluctantly” because he feels sympathy for “people who feel they have no control over their dying”[18] and states that Diane, the woman Quill assisted in suicide, was able to “maintain dignity and control on her own terms until her death.”[19]\u003C\u002Fp>\u003Cp> By way of critique, for both Duntley and Johnson to try to argue as Christians for assisted suicide, citing the experience and actions of Dr. Quill as a paradigm, is quite misguided.  First, Quill is in no way informed by a Christian view of dying and death.  In fact, at the end of his reflection about his experience with Diane, he approvingly quotes her about, after dying as being “at her favorite spot on the shore of Lake Geneva at sunset, with dragons swimming on the horizon.”[20]  So first of all, in his final reflections on the death of this patient, he comes to a rather pagan, conclusion, and thus one that is inconsistent with Christian eschatology\u003C\u002Fp>\u003Cp> A second reason that Quill is not a good example for the Christian to follow is due to his focus on Diane’s autonomy as a patient.  From the standpoint of the patient this raises the issue of the degree of autonomy we have when it comes to our dying, and whether this is compatible with a Christian view of life.  While we live in a highly litigious society, and must insist on our autonomy and freedom, because we are Christians, we must admit that our autonomy is actually quite limited, especially in terms of our dying.  Theologically we must accept that God, alone, is sovereign over our life and death, which means that God alone has the prerogative to end our lives, and we do not share that authority.[21]\u003C\u002Fp>\u003Cp> This is an era in medicine when one of the most important principles is patient autonomy.  Agneta Sutton writes, “The legal recognition of the right to euthanasia is based on an assumption that it is the prerogative of autonomous agents (in this case, patients) to claim that what they desire is right for them and should therefore be granted without question.”[22]  This is the assumption which drove Dr. Quill to the violation of his own conscience; he believed that Diane was the only one whose thinking was to be considered in this decision about her own death.  Sutton suggests that patients now see themselves as consumers and their doctors as providers who must, when they make the demand, give them what they request.[23]\u003C\u002Fp>\u003Cp> As far as how Christians should be thinking about autonomy, it is true that, especially as Americans, we do have certain legal freedoms, but we must ever acknowledge that God is the ultimate authority when it comes to all of our decisions, including those about our dying.  John F. Kilner puts the issue bluntly when he states, “to assume \u003Cem>ultimate\u003C\u002Fem> responsibility for one’s life [by deciding when it should end] is to reject God, no matter when, in the course of life, one elects to do so.”[24]  The necessary perspective for the believer is that we are, as Paul said, “not our own”  Our focus must not be upon human autonomy, as a principle inferred through unaided human reason, but rather divine authority evinced clearly in divine revelation.  We are not self-determined sovereigns who depend solely on our reason to make decisions, but rather submissive stewards who look to God’s revelation where we discover that our Maker reserves the right to end a human life and forbids homicide.[25]  Lest the reader think that this notion of God’s ultimate sovereignty is understood only by Christians, and thus suspect, even Hemlock society founder Derek Humphry affirmed this position when in the introduction of his book  \u003Cem>Final Exit\u003C\u002Fem>, addresses his readers saying,\u003C\u002Fp>\u003Cp> If you wish to deliberately leave this world [but are not on any kind of life-support] then active euthanasia is your only avenue.  Read on carefully. (If you consider God the master of your fate, then read no further, seek the best pain management available and arrange hospice care.”[26](21). \u003C\u002Fp>\u003Cp> It is striking that such a proponent of active euthanasia knows that it is inconsistent with a Christian worldview to seek it  Yet two  professing Christians, Duntley and Johnson, see it as legitimate in some situations.  By Humphry’s own recognition, it is completely inconsistent to consider euthanasia (assisted-suicide) if one is a Christian who believes in the sovereign authority of God.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Chr>\u003Cp>[1] Ira Byock, cited by Robert J. Kingsbury.  “The Debate over Total\u002FTerminal\u002FPalliative Sedation,” (Accessed 12\u002F20\u002F04); available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.chhd.org\u002Fresources\u002Fendoflife\u002FKingsbury-ducharme_2002-01-24.htm\u003C\u002Fa>; Internet\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[2] Margaret A. Farley, “The Choice of Death in a Medical Context,” in Issues in Contemporary Christian Ethics, 194\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[3]Farley,  200.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[4] James F. Keena, “The Case for Physician-Assisted Suicide?” in Moral Issues and Christian Responses, 7th ed., Eds. Patricia Beattie Jung and Shannon Jung (Belmont, CA: Wadsworth, 2003), 188.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[5] Arthur J. Dyck, Life’s Worth, The Case Against Assisted Suicide, Eardmans, Grand Rapids: Eerdmans, 2002, 106.\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[6] Mark A. Duntley Jr., “Physician Provided Medication for Termination of Life,” in How Shall We Die? Helping Chrisitans Debate Assisted Suicide, Eds. Sally B. Geis & Donald E. Messer, Nashville, Abingdon, 1997), 85-86.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa>               \u003C\u002Fp>\u003Cp>[7] Duntley, 80-81\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[8] Duntlrey, 82\u003C\u002Fp>\u003Cp>\u003Cbr>\u003C\u002Fp>\u003Cp>[9] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[10] For the text of this memoir see Timothy E. Quill, “Death and Dignity: A Case of Individualized Decision Making,” in Contemporary Moral Issues, Diversity and Consensus, 2 ed. Ed. Lawrence M. Himan, (Upper Saddle River, NJ: Prentice Hall, 2000), 135-139.  The problematic nature of a Christian drawing upon this account will be addressed below.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[11] Quill, 134.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[12] Quill, 138.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[13] Ibid.\u003C\u002Fp>\u003Cp>[14] C. Everett Koop and timothy Johnson, \u003Cem>Let’s Talk; An Honest Conversation on Critical Issues\u003C\u002Fem> (Grand Rpids: Zondervan, 1992), 39.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[15] Koop and Johnson, 42 (Johnson’s emphasis).\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[16] Ibid, 43.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[17] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[18] Ibid.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[19] Ibid, 42-43.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[20] Quill, 139.\u003C\u002Fp>\u003Cp> \u003C\u002Fp>\u003Cp>[21] See Deuteronomy 32:39 and 1 Samuel 2:6\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[22] Agneta Sutton, “Legalizing Euthanasia: A Significant Move,” (accessed 12\u002F20\u002F04); available from \u003Ca target=\"_blank\">http:\u002F\u002Fwww.cbhd.org\u002Fresources\u002Fendoflife\u002Fsutton_2001-11-19.htm\u003C\u002Fa>; Internet.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa>                               \u003C\u002Fp>\u003Cp>[23] It should be noted here that although Quill thought he was acting only on the basis of his patient’s interests, he was not neutral.  For a discussion, see Arhur J. Dyck, \u003Cem>Life’s Worth, the Case Against Assisted Suicide\u003C\u002Fem>, (Grand Rapids: Eerdmans’s), 11-28, for an insightful critique of Quill’s actions.\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[24] John F. Kilner, Life \u003Cem>on the Line; Ethics, Aging, Ending Patients Lives, and Allocating Resources\u003C\u002Fem> (Grand Rapids: Eerdmans, 1992), 119.\u003C\u002Fp>\u003Cp>[25]See Genesis 9:5-6 and Exodus 20:13\u003C\u002Fp>\u003Cp>\u003Ca target=\"_blank\">\u003C\u002Fa> \u003C\u002Fp>\u003Cp>[26] Derek Humphry, \u003Cem>Final Exit; the Practicalities of Self-Deliverance and Assisted Suicide for the Dying\u003C\u002Fem> (Eugene, OR: The Hemlock Society), 21.\u003C\u002Fp>","christian-morality-and-ministry-in-the-culture-death-part-1","2026-03-08T03:22:17.681Z","Moralidad Cristiana y Ministerio en la Cultura de la Muerte (Parte 1)","Primera parte examinando respuestas éticas cristianas a las presiones sociales, el aborto, la eutanasia, y cuestiones morales contemporáneas. Desarrolla una teología cristiana coherente de la vida, la dignidad humana, y cómo los cristianos pueden ministrar con compasión en una cultura que marginaliza a los vulnerables.","\n\nLa morale chrétienne et le ministère dans la culture de la mort (1re partie)","\n\n성경 신앙과 문화 죽음의 사역 (1부)",[143,153],{"id":144,"title":145,"description":146,"slug":147,"featured":75,"category_id":6,"playerembed":148,"created_at":149,"updated_at":150,"thumbnail":99,"embeded_icon":99,"embeded_thumnail":99,"title_es":151,"description_es":152,"playerembed_es":148,"title_fr":16,"description_fr":16,"playerembed_fr":148,"title_ko":16,"description_ko":16,"playerembed_ko":148},2,"This is a testimonial title","This is the desciption of the testimonial ","this-is-a-testimonial-title","\u003Ciframe width=\"560\" height=\"315\" src=\"https:\u002F\u002Fwww.youtube.com\u002Fembed\u002FdtsxUcQO3v0\" title=\"YouTube video player\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture\" allowfullscreen>\u003C\u002Fiframe>","2021-05-31T20:13:56.639Z","2026-03-05T03:38:18.053Z","Este es un título de testimonio","Esta es la descripción del testimonio",{"id":154,"title":145,"description":146,"slug":147,"featured":75,"category_id":6,"playerembed":148,"created_at":155,"updated_at":156,"thumbnail":99,"embeded_icon":157,"embeded_thumnail":99,"title_es":151,"description_es":158,"playerembed_es":148,"title_fr":16,"description_fr":16,"playerembed_fr":148,"title_ko":16,"description_ko":16,"playerembed_ko":148},3,"2021-05-31T20:14:00.107Z","2026-03-05T03:38:18.103Z","https:\u002F\u002Ftruelife.s3.amazonaws.com\u002Fresources\u002Fmessageofhope.jpg","Esta es la descripción del testimonio."]