Latest / EL TREN DE LA VIDA / EL TREN DE LA VIDA 29-02-24

Transcript

EL TREN DE LA VIDA 29-02-24 · EL TREN DE LA VIDA

0:13
Good morning, friends and friends, I am Julio Pérez and this is the
0:21
train of life, a radio adventure along the routes of the heart. I
0:27
want to invite you to travel with me and dream together in a better world,
0:33
a different world where men and women of good will can live in peace
0:38
and freedom. The train of life is a magaxine of good news and hope.
0:48
This is a radio time specially designed for people like you and like so
0:54
many truth seekers, of the only truth that can make us truly free come
1:00
Te, I invite you to travel with us on the safest train of all,
1:08
which will certainly take you to safe harbour. This is the train of
1:17
life. Or very good morning, Spain Bundy, friends and tireless travelers of
1:57
this parable housing as is the train of life. Nothing more and nothing less
2:04
than thirty- two years traveling through the ins and outs of the human soul,
2:08
the paths of the heart and the present. Also, if you don
2:13
' t talk to Julio Pérez, come with me. Let' s enjoy
2:15
good company. We are approaching the omega point of human history. We are
3:24
living in a time of surprising technological and scientific advances that we certainly celebrate in
3:30
its most positive version for the common good. Our ancestors could not imagine the
3:38
progress made in today' s world, let alone the historical events that humanity
3:45
has experienced in the 20th century and at the beginning of the 27th century are
3:51
truly spectacular, without fear of exaggerating, but social tragedies are cold. During
4:00
the last century they have also been horrible, with two bloody world wars,
4:06
different genocides with millions of victims, Stalding, Rwanda, Mausetum, of course,
4:15
the Nazi genocide and so many other devastating epidemics and endless simultaneous war conflicts.
4:24
Currently more than twenty are underway. The advance of evil and human perversions
4:29
has multiplied as never before in an alarmingly exponential manner. It is clear to
4:39
all of us that we are seeing the prophetic fulfillment of many of the signs
4:46
announced by the Lord Jesus Christ himself shortly before his death. One of the
4:50
most outstanding prophetic fulfillments of the scriptures has been the reconstitution of Israel, approved
4:58
by the United Nations in nineteen hundred and two forty- eight. By the
5:01
way, friends, Israel is the only millennial state, the only millennial state
5:08
that has been reconstituted throughout history as a new country in the concert of nations,
5:13
and this undoubtedly gives it a very special singularity. At the time of
5:21
Jesus there were about two hundred million people in the world, according to data
5:27
from the Roman Empire. We have now reached eight billion inhabitants on the planet
5:32
and this was unimaginable in those times. Without a doubt, God’ s
5:40
patience is aimed at saving millions by prolonging his mercy on the entire human race,
5:46
on all mankind, before it is too late and finally ending the history
5:50
of the world. When we contrast the texts of vans Angelico on the signs
6:00
of the end in Matthew twenty- four, Mark thirteen and Luke twenty-
6:06
one, which are parallel texts, Jesus' discourse on Mount Olivete and also
6:13
other scriptures, we discover clear signs that we are already in the beginning of
6:17
lords. This is the principle advocated by Jesus, as the principle of pains,
6:26
by the obvious signs, and that we are already seeing moving forward before
6:31
our own eyes. The disturbing acceleration of world events today confirms to us as
6:39
never before, the warning of Jesus when he said of the fig tree to
6:45
seize the parable, when his tender branch is already there and the leaves sprout.
6:47
You know summer' s close. So also you, when you see
6:51
all these things signs which he describes descriptively in killing twenty- four, know
7:00
that he is near the gates. Enton is read in chapter twenty- four
7:04
of Matteo. Another indicative sign is the mention of the Lord as in the
7:10
days of Noah so will the avenue and man also say, and this speaks
7:15
to us of the world' s unleashing, of immorality and of the countless
7:20
human perversions that have no parallel to the blackest pages of universal history since its
7:28
origins, no matter how cruel they may have occurred through the ages. Never,
7:33
never, never like now, barbarities are indescribable. There is also no
7:43
doubt that we are faced with the fulfillment of the following words of Jesus and
7:47
because evil has multiplied, the love of many will cool down more the one
7:51
who perseveres to the end this will be saved and this has no double interpretation,
7:59
only one perseverance in faith. Jesus’ words about warnings about the worldwide
8:01
seduction of deception that is as imposing as the one we are still observing,
8:09
especially among God’ s own people, with false prophets, false anointed and
8:13
false teachers, are also being carried out in a blazing manner. As never
8:18
before in the whole history of Christianity, they are deceiving many. Jesus warns
8:24
seven times insistently, as a time the season that tells us that we are
8:31
on the stage of the end multiple deceptions by land, sea and air false,
8:37
prophets, false teachers, false apostles, false, anointed, Christs,
8:41
supposedly many will tell me. In that day, says Jesus, Lord Lord,
8:48
we did not prophesy in your name, and in your name we cast
8:52
out demons, and in your name we did many miracles, and then I
8:58
will declare to them that I never knew you from me, evildoers. We
9:00
find in Matthew chapter seven of twenty- two, many on that day,
9:05
not few. In that day understand in the day of the Lord. Many
9:09
of these phonies will try to justify themselves even by deceiving themselves, but the
9:16
divine judgment will be irrevocable, even in the social imaginary. The clock of
9:22
the Apocalypse, which has recently been published, is being spoken publicly. The
9:28
main press outlets have appeared on all major press outlets and on television. This
9:35
is a team of wise sociologists, scientists, also experts in various fields,
9:43
writers who advocate that we are ninety seconds from the end of the world according
9:48
to the clock of the Apocalypse, a clock that they draw even by the
9:54
alarming evolution of the nuclear threat. Understand Putin, threatening a nuclear war this
9:58
week for the West, and this is not only him, but the axis
10:05
of evil Understand Chinese friends, North Korea, Russia, and let you know
10:11
who else. So the reality is that the different wars, the threat to
10:16
nuclear, epidemics of all kinds, scientific manipulations and now, among many other
10:22
things, artificial intelligence, which is now an apparent ally, but among others,
10:28
can become our worst enemy, among other things and potential threats on the
10:33
horizon. These are some, among many others, of the great concerns that
10:39
are being observed by that multidisciplinary group of experts who are sending us all an
10:46
urgent message, a wake- up call to be careful about things in our
10:54
world today. There we have a clearly disturbing diagnosis on the part of people
11:00
who are mostly not even believers at all do not believe in Bible prophecies,
11:05
of course, of recent times even less so and this may seem parodogic.
11:11
There are people, but it is very true that from outside he sees things
11:16
clearer than from within, and this is tragic at this point too. The
11:22
Bible tells us of the corrosive diagnosis of human sin, but it also offers
11:26
us the solution to our serious problem, of the sin that separates us from
11:31
God. But humanity finds no solution to the many problems that are slowly destroying
11:35
it. Finally, we have to say that the word of God tells us
11:41
that there will be a final time where terrible divine judgments will occur over all
11:48
mankind and also an epic confrontation between the forces of good and evil. For
11:54
all the above, we will realize, without any doubt, that we are
11:58
approaching the mega point use of human history, with the final triumph of the
12:03
forces of good against this infernal army of evil, this axis of evil to
12:09
which will be added so many and so many that will be destroyed with the
12:16
radiance of the avenue of our Lord Jesus Christ, so that he will definitely
12:22
establish his eternal Kingdom with all his saints here in that restored world, in
12:28
that new world, with the new heavenly Jerusalem and those heavens and new earth
12:35
where perfect justice dwells Amen and Hallelujah. We hope so. The train of
12:56
life looks at this, ladies and gentlemen, very well found, welcome to
13:28
this traveling train. It' s a popular train as my friend Luis Alfredo
13:33
would say, it' s one of his songs, his really historic,
13:39
unforgettable motions. It' s a train that all fit in here, no
13:43
doubt, of course it' s open to all men and women. Well
13:48
then, ladies and gentlemen, the truth is that today we are really partying
13:56
in the best sense of the word, the party of the pla of the
14:00
sound word. By the way, this week has been yesterday or was World
14:05
Rare Disease Day. And this is something we' re worried about. There
14:11
are many people in Spain affected by rare diseases. This too would be an
14:16
issue to take into account and we pray to God for solutions, scientific and
14:22
medical solutions for so many men and women suffering from these diseases. But we
14:30
have with us our friend Marcos Zapata, President of the Spanish Evangelical Alliance.
14:35
Marcos is good, too. Marcos is a very multifaceted man, he is
14:43
a master' s degree in family therapy, international lecturer of pro and good
14:50
president also of a humanitarian organization dignity there in Galicia, pastor of the Church.
14:54
Good news in Lugano, in the Church, very flourishing, very dynamic
14:58
and many more things, but he is a great talker, He is a
15:01
man, a pro- tertullian, He is a man who knows the pulse
15:05
of the present and has a very sharp analysis. Today we are going to
15:09
talk about the present day, which is rabidly, very hot, very tense,
15:13
but we will analyze it from serenity and see what our good friend brings
15:18
us in the conversations this morning, in the train of life with Marcos Zapata
15:22
the current to debate and we also have with us our friend Juan Varela.
15:41
Juanes also good boan many academic attributions, also master in family therapy. He
15:50
is the director and founder of the Family Training Institute, an institute that has
15:56
contributed and is therefore so many tools and things for the Christian people that for
16:02
this time in which we live. John is also licensed in theology, he
16:07
has been a pastor, even though he is now an international lecturer of luxury
16:12
he together with his wife, Mary of the Sea, and the truth is
16:17
that he gives some superb talks about the family, a subject very specialized in
16:23
them, the couple, marriage and also human identity. Well, today we
16:27
' re going to talk about something else he likes, too. It'
16:30
s one and sometimes it' s got sociological branches. I' m saying
16:33
you should have been a green sociologist otherwise, because it' s very sharp.
16:38
It has works and this morning we will talk about understanding the keys of
16:44
the current culture, interesting, key to interpret well what today' s culture
16:49
is in synthesis and then what would be the answer to the needs, to
16:56
the gaps that have the current culture and what interesting things and what things are
17:03
not so interesting, even some pernicious. Understanding the keys to the current culture
17:07
here with Juan Varela this morning on the train of life and finally we will
17:21
have our friend Judith caseLa, psychotherapist, juvenile infant, you know the verb
17:26
so agile that it has. He has spoken to us a very interesting topic,
17:29
Judit in addition to the characteristic ones of her about children, young teenagers,
17:34
which is good. It' s a pleasure to listen to him,
17:38
but today he tells us who I really am by discovering our true, me,
17:45
my true self, who I am to err insanely. Very interesting this
17:48
reflection we have with her. Let' s see you discover our true self.
17:56
Then good between that and good music and many more things, for there
18:00
we will be accompanying you. Ladies and gentlemen, don' t miss it,
18:06
because we already started with good Babel music that our friend Alejandro has there,
18:11
and let' s enjoy it. Let' s go ahead. Come
18:14
with me on the train of life. You can send your message through our
18:36
Facebook. Through our Facebook, entering between your double month. Point the train
18:41
of life, point is the train of life. Point is. They remember
18:45
that this way you collaborate with us. Tell us your impressions, ask us
18:51
and participate actively. We want to meet you, we all want to make
18:55
you. Go to our website. Three s s s ns dot them come
19:00
from life, together is and follow us through Facebook. Amete or at what
19:10
times we lost our way, At what moments we stopped listening, At what
19:22
time the cold sedolous corzon, O father, our forgiveness, O father,
19:37
our forgiveness? We ask thanks, or miserigoa. What a torrent in you
19:56
there is grace and my odes of St Chrysus. In what shameless sada,
20:22
in what we begin to venti to turn your cots our pre oh father,
20:41
ofllo, oh, our r b grato laughs one day my graza and my
21:14
ovins ce tisto where is spirit. They ay ay ay libertad, Ay libertad,
21:36
sesscos sunsprdaro moaning without sentence. I' m a woman. It'
21:47
s not true. I counted on my cell phone free me mom wake up
22:06
as much as your place gives, how many o or desd when it arrives
22:30
selura, gives to a hordad, when your place out, we saw great
23:02
and my name people and my s says the mother or it gives a must,
23:30
not crazy tonstro is friend do nzado well when already it wandas pretty a
23:48
man. It' s not true. When you take your place as a
23:53
serna. Traffic and Road Safety Law has changed. We changed the rules because
24:04
the way we moved has also changed. Therefore, now the deadline to recover
24:08
the initial point jump is two years, without committing infringements that involve the loss
24:12
of points, new times, new rules. Directorate- General for Traffic,
24:18
Ministry of the Interior, Government of Spain. If you want to visit our
24:22
website, the www. The train of life, of life or. Ladies
25:30
and gentlemen, we already have, in line practically waiting for us. We
25:37
have already arrived at the station, at the first station, and there,
25:41
it joins the magisterial wagon. It' s a luxury wagon in the sense
25:45
that special guests who tell us interesting things. No And then we have Marcos
25:52
Zapata, as we told them, President of the Spanish evangelical alliance, among
25:57
other things, good morning, frames, very good. I love that fancy
26:03
car ride thing. Yeah, yeah, yeah, yeah, we' re
26:07
not used to those things. No, but good. It is not the
26:10
smell express but good something like good pleasure to be back in the real life
26:17
July, Thank you, dear, friend, and to see you and hear
26:19
you we are very pleased to me and I know that many, many listeners
26:23
in many places frame. Today, before addressing some subjects of rabid actuality,
26:29
never better said more rabid cannot be. But yesterday was World Rare Disease Day
26:37
and the truth is that this is a subject that in Spain we have a
26:42
number. They told him that I don' t know if they were really
26:47
talking about up to three million people affected by diseases. In fact, a
26:52
sister our church leads, leads a good group works more than lead, works,
26:57
but good within the rare disease team in Galicia, also in Spain.
27:06
And it' s interesting how there are people. I want to rescue this
27:11
July, as there are people who make, in their misfortune, a blessing
27:18
for another. I remember a well- known man in the south of the
27:22
province, after he had a son with a cerebral parasis and when there was
27:27
nothing, absolutely nothing, nothing for this type of people, because he started
27:33
to work, they raised an energy and today he has buildings, reception floors,
27:41
follow- up and everything started with a small company. All that company
27:42
provided was for this project. And it' s interesting how some people turn
27:49
their misfortune into an element of overcoming. And when I say misfortune to the
27:56
common sense of term, when they are not within the norm, that these
28:00
people finally live it not as a disgrace, but as an opportunity for the
28:04
common good. And if there are people who do not even know Christ and
28:08
do this, Christians should see every circumstance that happens to us as something that
28:15
God can use to bless those around us. I am thinking of this sister
28:19
and a faithful Christian who has turned her into a rare disease, because after
28:23
years looking for a diagnosis, visiting all hospitals in Spain, finally diagnose her
28:30
with a rare or rare disease and has turned her handicap into an opportunity to
28:37
give light and witness in contexts at the level of Spain, where others cannot
28:42
arrive, but she does our church. We also have what is the secretary
28:49
of the association of multiple sclerosis, to which she was president of the Association
28:56
of Fibromyalgia, people who have used their FE to impact also the contexts that
29:06
surround it and it is interesting how from faith you can be from professional play,
29:11
in whatever you do, but you can also carry an element of hope
29:14
and light in contexts such as rare diseases. I' m remembering on purpose
29:22
this mention you' ve made, which is very interesting. I believe that
29:25
the true, true, Christian sensibility not of posture but of genuine that is
29:33
born of many hearts. People like this should be helped in this situation,
29:38
because sometimes they are diseases where a family is grappling with them all their lives.
29:45
And I was reminded of the sick of him the argument of a zue
29:49
again the other day in the embarrassing spectacle of the Members who, by the
29:56
way, I have to say and it seems that it can be a bit
30:00
hasty on my part, I said it before and I say it again,
30:03
our Members do not almost hit the Members, our hardly work, not to
30:11
say some do not work almost and some, maybe, yes, a little
30:15
more, and there were absent the day. I do not know if you
30:19
saw in this yes, yes, it was a shameful thing in scandal that
30:25
was an appearance to the whole of Parliament, say, but it was a
30:30
humiliating, pergoncious thing and hence the allegation of a ZUE, because it was
30:37
even more forceful and came out in all the media. Now check it out.
30:41
I am also concerned on a personal level about what I, as a
30:45
pastor, can convey to my church and to the brothers who are in the
30:49
church. Then I decide what I can do and I always tell you look
30:52
one offers your time as a volunteer. You can help yourself in many associations,
30:59
in administrative tasks, to be able to offer support to families affected by
31:06
a rare disease worked, I who know company emotional support makes an economic dolation,
31:10
that is, not only do we have to donate to our churches.
31:12
We also have to donate to entities that are out of our case, for
31:17
example, as a church, we have made solidarity markets for associations of the
31:23
city where people are impacted, because a church makes a market, raises several
31:27
thousand euros to give it to the association of multiple sclerosis. Well the different
31:30
social associations that there is no one to help them. Or we can be
31:37
transmitters of that information about rare diseases, that is, sensitising the context where
31:41
we are surrounded by our own church. We can participate in events, we
31:45
can support research, that is, collecting signatures for the government to support research
31:51
or change laws. As is the case with ice cream then or making partners
31:56
of a partnership creative at last, because there are many ways to help,
32:01
not just stay in these cases of world days within saying yes they are right
32:07
and do nothing. That it is personal, but also at the church level,
32:14
to be actively involved in the help of those associations or people around us
32:22
and that we, as churches, have an impressive potential to be able to
32:24
help small associations struggling with these rare or rare good disease problems, which are
32:32
so difficult. The impact that we can make on our Community is very great.
32:40
In fact, it is the great advantage of the Evangelical Church that we
32:45
have that capacity for mobilization and impact that other human associations or groups do not
32:51
have or have whole. There is the Spanish Federation, Rare Diseases, the
32:54
ERDF that can look on the Internet to help if it does encourage all the
32:59
people who listen to us to not only be spectators, but can make that
33:02
change an agent. In this topic there are also about 7, 000 rare
33:10
diseases identified throughout the world today and clearly we have a let' s say
33:20
a clinical prescription to address them and they are made, well, some very
33:25
provisional palliatives. No, but well, what you' re saying, of
33:29
course, concerns us, we Christians are concerned, confessing to human needs.
33:37
Well it is the twenty- eighth day, but as this year it is
33:40
bisi This can be celebrated on twenty- nine and from here we are also
33:46
congratulating the Andalusian community, which was its day this week, its big day,
33:52
not the twenty- eighth day of February. But going over this page
33:55
that undoubtedly some worrying Marcos, let' s go to the topic, the
34:02
now we have a new sainete, without having finished that of Amnesty, without
34:07
having finished that of the Civil Guard, the two murdered by the drug traffickers
34:14
there, precisely there, in Galicia. Another question is that this really,
34:19
really is. I don' t know if they realize or don' t
34:22
have perspective or don' t want to have it. But this government is
34:25
watering everywhere now with the case ofÁvalos bullets, the Avalos case is terrible
34:30
in one sense, but look a few years ago as a conversation. We
34:37
' re talking as friends. It' s okay that we were having coffee
34:40
with you and me and no one listens to us Julian over the years,
34:45
a pastor friend of mine, Fernando Romero, who is a doctor in the
34:51
city of Navalcarnero Pegadita, Madrid, gave me a book. He said you
34:52
' re going to like a book by the Spanish philosopher Javier Goma. It
34:57
' s public exemplarity. So it' s already a book that should be
35:01
two thousand twelve, over there, over there, it should be about two
35:05
thousand ten, two thousand nine. Then Goma proposes in this book that exemplaryness
35:08
is the fundamental principle for the proper functioning of a modern democracy. So he
35:15
talks about that good example. I read it and enjoyed it. Are there
35:19
people who say how you like those things? Well, I like a lot
35:21
of weird stuff. Then public exemplarity is based and good that all citizens,
35:24
but it speaks especially of those who occupy. Let' s say, public
35:30
officials have a responsibility to act in an ethically irresponsible manner. It is a
35:35
responsibility, that is, it means that they must be models for others to
35:40
be able to follow those models. No. Then they have to show the
35:45
values of honesty, integrity, commitment, justice, equality and why this is
35:52
important, because it is a society, let' s say ours, that
35:57
we pretend to be a democratic society, although sometimes one doubts the confidence in
36:00
democratic institutions, but also in leaders, because in Spain it is interesting people
36:07
talk about institutions, but it is forgotten that the institutions are led by people,
36:10
so the confidence of the leaders is fundamental, because yes, that public
36:16
exemplarity helps to generate that trust, since let' s say they show that
36:22
those people who are in that place of powers, who are holding that power,
36:27
because they are committed to the general values, shared with the common good,
36:31
not only with their own interests. What happens when we see cases as
36:36
painful as this week' s, they see those people committed to their own
36:40
interests, even when they speak publicly. It says I come here by car
36:45
alone and without a secretary, I mean, but good. But that puts
36:45
me as the great drama not having Secretary. So we have to encourage this
36:53
public exemplarity. I liked it a lot and I recommend reading that free,
36:58
because I guess they' ll be in the bookstores you still or you can
37:01
buy it on some platform. Then we must promise to promote education in values,
37:05
which was what this philosopher Goma did. You have to promote yourself.
37:10
He proposed an interesting thing, that is to say, we have to recognize
37:16
the saying and reward the exemplary citizens, because we always say we attack those
37:22
who do wrong, but we do not highlight the people who make an example
37:25
or act in an exemplary way, because if we do not recognize the one
37:31
who does the good, we will never have models of inspiration for the rest
37:34
of society and, above all, for the bad young. And, of
37:36
course, not only must we educate the generation in values. That must be
37:38
rewarded, but all leaders must be held accountable. So we, as citizens,
37:45
must be very critical of the behaviour of our leaders and demand that they
37:52
act in an exemplary manner. So this is essential. I think I'
37:57
d have to go that way because of course, when we talk about responsible
38:02
ethics in public office and this kind of thing, it' s always the
38:07
same thing. There is no talk of transparency, honesty, integrity, commitment,
38:10
justice. Let' s say they would be the five axes that we
38:17
would have on ethics issues. Now to me all that that to read the
38:22
book, what gave me to think about already those years ago is if I
38:27
fulfill those requirements that I cannot demand something that I myself am not fulfilling,
38:31
that is, if I have in my public work or in my professional work,
38:37
be it pastoral or other type, if I am a person who has
38:42
a responsible ethics in the exercise of my appeal and, above all, on
38:46
issues of whether it is transparency, if I am clear in the information that
38:52
I give, in the accountability, if I am honest, if I comply
38:55
with the rules, I put something the others or if not the rejection let
39:00
us say it, as we saw now, corruption or nepotism, which is
39:06
very classic sometimes among the politicians. If I' m a whole person,
39:09
so I' m not partial in making decisions that didn' t let me
39:15
say I reject those gifts and favors. I also believe that integrity has to
39:20
do with self- criticism. I' m thinking a little bit about Alto
39:24
Julio. But such things as commitment or equal treatment of others, which would
39:29
be justice, the defense of the rights of the weakest. Before I judge
39:35
and criticize others, I evaluate myself if I am fulfilling that and that is
39:39
why this book of public exemplaryness would have to be of obligatory reading for anyone
39:45
who wants to exercise any role of leader, be it within the church,
39:51
be it in a company, but be above all public servants in politics.
39:57
So I strongly recommend it. This is what you' ve seen Give the
40:01
case avalos and say, but this. But, but, but, what
40:04
troop rules us? And we could put other previous cases, but what people
40:08
of the rulers who make laws, make laws for like a custom suit.
40:14
This is a shame, its total and absolute shame, that is, zero
40:19
public exemplarity. And of course, we' re not in a Protestant country.
40:24
If we were a Protestant country, these people would fall immediately because the
40:29
element of public exemplaryness is born a Calvinist thought, they do not make a
40:32
Catholic thought. Then, yes, yes, yes, no, sorry,
40:37
but no. I' ve made a tremendous speech here, no, no,
40:38
but we have to value these considerations that you' re making public,
40:44
because that' s what we demand, it' s not that we prosecute
40:47
here at the first of change and we don' t sue the affected or
40:54
the characters in question that maybe not. You were in a cab or something
40:58
and he' s listening to us that you see him there with that handsome,
41:05
good- man face and what he' s been about and that he
41:08
' s been very loyal. He was the defender to Ultranza, he was
41:10
the Praetorian guard of Lastre, with the lady to Lastra, the pretonian guard
41:17
of Pedro Sánchez at the most critical moment of his life than of Rebote,
41:22
because he ascended to the General Secretariat with all the troubles that had to be
41:29
carried out there in ferraz. But then, then he' s gonna get
41:35
to the government. This form is somewhat good for a corruption problem of the
41:38
People' s Party. They become the banner or the bulwark of political transparency
41:43
supposedly, and now, because one case is that they are, the Coldó
41:50
case is so brazen only the trajectory of this character. How could the Minister
41:59
not realize this or not want to realize that they now say yes, that
42:04
the judge is placing him because there has been a clear intervention from him.
42:08
I mean, anyway, the truth is that it' s a mess day,
42:13
a character that I all happened to in one being almost say I don
42:17
' t know him personally, but they' re getting public. He'
42:21
s the doorman of a post- ibule. That is to say, it
42:23
speaks of how a time where the post- ibules, except here in Galicia,
42:29
was known to all that the leaders of the political parties, when they
42:34
won elections, were going to consume alcohol, prostitution, celebrated the holidays in
42:39
place so notice that heretical class. Now look at what you say, because
42:44
it' s very interesting something that you said Now that you say that this
42:46
man was very loyal to President Sanchez who, in fact, when he was
42:53
the one who prepared all the votes that there was for Sanchez to recover the
42:59
secretariat, etc, can be loyal to the bad, because many times people
43:04
confuse loyalty can be with absolute fidelity. Man. Of course, the answer
43:10
is not simple, June, but from an ethical perspective, well you know
43:15
that I' ve studied ethics for many years and I' m an eticist.
43:20
Bioticist, it is not my specialty and I am passionate about this kind
43:23
of thing, but from a perspective of the ethics of discharge, it should
43:28
never be associated with the bad, because loyalty implies a commitment to a person
43:32
or a group, but it has to be based on positive values, without
43:37
negative values, that is, values of respect or trust. Well say honesty,
43:42
honesty that if someone in the group does something wrong, I shouldn'
43:46
t be loyal to that. And sometimes those who do the wrong thing,
43:50
if they' re the top leaders, demand loyalty, but that' s
43:54
not being loyal. In fact, all Netemberg trials were read many argued many
44:00
Nazi and argued. Obedience of life is worthless. The hearing of life is
44:07
worthless When you are, let' s say, I ask obedience for something
44:13
bad, for something that morality, for something that is unethical, for something
44:16
that goes against human rights. There is no obedience from me. Then it
44:21
doesn' t matter. What happens is that the pressure comes because they turn
44:23
to the affective arms. So people say you' re not my family,
44:28
you' re my friend, you' re my partner. Then you have
44:30
to accompany me in this mistake. Or there' s a saying, I
44:36
' m a feeling of obligation. People cannot feel that they have an obligation
44:39
because that person has helped them in the past. Also remember that even in
44:45
the Bible, King David is bound and they have him, let' s
44:51
say caught such Joab, because Joab is the one who covers his sin.
44:53
When he kills, when he sins with Beth Same and kills Beth' s
44:59
husband, know, then Quab is the one who protects him. And then
45:04
David always had a feeling of obligation to Hua. That was a terrible situation.
45:08
Or there' s fear of retaliation. That is to say, in
45:13
these situations we always have to reflect. There can be no loyalty to the
45:15
bad. That' s not loyalty. Being someone means supporting, but not
45:20
covering up, not covering up, not associating with the bad. And this
45:24
is important that we see it even within our church contexts. Saying this is
45:30
important. One cannot be loyal to the bad from an ethical perspective, and
45:35
I believe that even at a social level, sometimes those ethical values before the
45:39
ethics of morality are exactly the same moral values, because today ethics is understood
45:45
a point of view, a little different. But the same thing we should
45:50
not only practice them, but examine ourselves, for example, as angelic churches,
45:54
leading pastors, we cannot be for having the sore upon the sins of
46:00
others Jesus Christ himself said you are seeing the straw in the other' s
46:05
eye and you are not seeing the beam in yours that we cannot do that.
46:08
Right, we can' t do that. It' s very interesting.
46:14
I forgive you for telling me, but it' s very interesting.
46:15
Adela Cortina, a Spanish Neticist, who is very interesting to read this woman.
46:21
I have read several books of it and I have but as it speaks
46:24
of loyalty, and it speaks precisely of loyalty within the context of positive values,
46:32
then this man and what is happening right now the weight and but it
46:35
could have happened in other parties, the PP and in other parties there has
46:38
been corruption in almost all, because sometimes the concept of loyalty was taken away
46:44
and loyalty was demanded, a loyalty absolutely to brante. You can' t
46:49
ask for loyalty for what' s wrong. This is important to make clear.
46:54
Yes, this also gives me ground on questions, but we are also
47:00
going to project it back towards the growing evangelical community in our country and throughout
47:07
the world. But because we feel concerned, we are also part of it,
47:13
also in Europe, in the world, but in Spain and about two
47:16
million evangelical professors, with very direct areas of influence, Christian communities, and
47:23
more than five thousand reais, and so on. And surely then it is
47:30
true that the evangelical Christian communities, understand Protestants, are for the vast majority
47:39
places of peace, of friendship of good This is more than proven, but
47:45
there are strongholds and sometimes cases, and this is to denounce it and we
47:50
make a public denunciation so that even members of the churches who are manipulated,
47:57
pressured what is manipulation, let' s say of people with questions to morals
48:05
or immoral or indecent in terms of the management of funds, to other more
48:12
particular issues or of another character. So I believe that in this we have
48:15
to make a prophylaxis as well and a bet a day, because it is
48:22
not admissible. Christian communities, their members cannot allow, should not allow there
48:27
to be some scoundrels, some people who really are not. We' re
48:34
living cases up close. I' m dealing with one of them here,
48:39
an important supposedly evangelical community. Many years today we have to raise up in
48:45
that sense to examine ourselves. In other words, certain cases of manipulation were
48:51
noted than a salmajeric church in Spain. I believe that it was before the
48:53
pandemic of two thousand nineteen that there was a leader of a Gallic church in
48:57
Barcelona who was convicted of sexual abuse or yes, in the middle of a
49:00
pandemic. In the two thousand and twenty, I recall that there had been
49:07
an investigation into a Madrid vangélica church that said it exploited its members laborfully.
49:12
That' s what goes on outside, because I should have seen the abuse
49:14
case happen to me. There was a conviction. Then, shortly after,
49:17
in the midst of a pandemic, a pastor or magenic was denounced in Valencia
49:22
because he personally enriched himself using the offerings of the church. In short,
49:28
spiritual abuse, the spiritual abuse that leads to everything else accurate. So,
49:34
look, I had the opportunity to write with the doctor with psychiatrist Pablo Martínez,
49:39
a guide to prevention of the busi Yes. Yeah, yeah, yeah,
49:42
yeah. I remembered that you were one of the authors. Then there
49:47
are a series of signs of manipulation in a church. For example, when
49:52
there is excessive control, it exacts total obedience to a leader, when a
49:58
good shepherd, when there is isolation, members are pressured to distance themselves from
50:01
relatives of friends who do not exist in the church, when much work is
50:06
done through guilt and fear, that feeling and fear of punishment is used to
50:12
control the members. Or when secrecy, for example, is imposed, it
50:20
is forbidden to talk about the Church' s activities with outsiders. It is
50:23
that every face inside and above all, as you said right now well,
50:28
there is financial exploitation. It is not sold before papal bulls were sold in
50:31
the Middle Ages. And but that can sometimes happen in our context if you
50:37
leave the members who give amounts of that favors are sold, if you give,
50:43
God gives you a way to rob people through financial exploitation, when giving
50:47
is a grace that I do that I cannot be seduced, but I do
50:51
that with thanks. That' s why we have to teach. One says
50:57
well how you can do a Bible study without heart at this time. Go
51:06
but give tools to people. Three or four tips simply how to work with
51:09
manipulation and sin in the Church. To say some way. First, Bible
51:14
education must be well encouraged. It is important that all members of the Church
51:17
have a deep knowledge of the Bible so that they can discern the truth from
51:22
lies, truth and manipulation. I think it has, as we said before,
51:27
public exemplaryness. Leadership that is exemplary must be promoted. That implies transparency.
51:32
The leaders of the Church to be transparent in their finances and in their
51:36
activities. That I don' t give it and they' ll realize God.
51:40
They will not be accountable to God and will be accountable to the Congregation.
51:44
They will account to that community of faith that is offering, that is
51:47
tithing whatever it deems convenient. So we' re going to be accountable for
51:52
everything, because that' s being transparent and that generates trust. And it
51:57
generates trust and trust generates more offerings. And so we have to try to
52:01
cultivate that supportive community, to say, the Church has to be a place
52:07
where people can talk about their doubts, where people can even think differently about
52:13
the meaning and say good. Well, I don' t see it that
52:15
way. I think we could do it this way without fear of being judged.
52:20
If a person is afraid to disagree, because a whole judgment can come
52:23
to him or be set aside from being in a church where there is manipulation.
52:29
And, of course, to close the circle, let' s say,
52:35
we have to literally denounce abusive practices. If there is any abusive practice
52:38
to which a church is a church, it is important to denounce it.
52:42
If it is a crime, to the corresponding authorities and if it is not
52:47
a crime, it is an abuse of the ecclesiastical type. Within, then,
52:52
the spiritual authorities there may be. But this is important. I think
53:00
that on purpose also your responsibility to President of the Spanish Bancanic Alliance, which
53:05
is a forum that preserves and promotes good practices in every way, but also
53:10
in this topic of spiritual abuse, this topic of because it is a subject
53:15
that people inside and outside have to listen to, that we are for honest
53:20
things, for transparency and for the truth of things, and that we are
53:24
not. The Christian evangelical world is a world of good people. Thank God,
53:31
and this faith is not a faith of deceivers. Not to the place,
53:36
and thank God, that there are filters, there are no more cases
53:39
that do not come to light. And then I' m struggling with one
53:43
of them who' s serious. They' re serious. They are serious
53:46
in this sense, the messianic syndrome of some Christian leaders that has that synome
53:54
of total anointing or I don' t know what, I don' t
54:00
know how much, and that one thing is a person who has charisma and
54:05
who has it because it is given to him and does things well and is
54:08
honored and such I know them. Thank God. That is not trialable,
54:12
but on the contrary, we value it positively. But people who, attributing
54:16
themselves to that kind of enlightenment or that Christian anointing, demand for themselves almost
54:28
veneration and all that. Those kind of characters people have to wake up.
54:31
This isn' t normal. This not even the Lord Jesus Christ himself was
54:37
so not and so not. Jesuposo was the person with the most perfect mental
54:42
health that there was now a messianic syndrome. Sometimes people confuse it, that
54:47
you have said it very well with anointing or with personal charisma, but let
54:53
' s say there are some characteristics. People who have messianic syndrome have an
55:00
excessive belief in a there are people who have to raise their self- esteem,
55:04
but you have to lower your telos, because a syndrome of importance,
55:08
of grandiosity, always thinking about great things that they are going to do,
55:13
that is, they have literally delusional ideas, of almost being a savior,
55:20
a leader that depends on him on the life of others, but you also
55:22
see him in something very sencilito. You realize when they have that need to
55:27
be admired, to be praised. They need that to survive the igualtry,
55:34
yes, the self- idolatry and that idolizes them. Not that the one
55:37
who ends, they end exploitation of others. They are usually people who have
55:42
no empathy, usually or have no remorse, they have that manic behavior is
55:52
great good. They tend to be either impulsive or very aggressive with whom he
55:54
is now opposed. They' re usually people who have some kind of disorder.
56:00
No doubt. No doubt there is impostornous disorder, sometimes of different personality
56:05
or mood disorders. It does not have a system of the unin state goes
56:10
through mania or psychosis, or good people usually with disorders. It would be
56:17
and you have to when you see detect that, you have to look for
56:22
a church that is not only healthy, but that is healthy, because if
56:25
you are in a context or a community any kind, because that also happens
56:31
in NGOs happens in non- Christian contexts, of course. Of course,
56:34
States in the context are making a self- criticism of ourselves too is that
56:38
we must flee from those people and that they hurt you at that level.
56:44
Now we had to prepare more for our leadership so that and I think that
56:49
look at what I know Julio and as you who know a lot, most
56:53
of the leaders in Spain are self- sacrificing people, hardworking people, people
57:00
who have given everything in return for nothing, people with an incredible call from
57:04
God. What happens is when there' s one thing that' s wrong.
57:07
We always highlight what' s wrong. The madman said before the public
57:12
exemplarity that Goma recommended let us make public recognitions of the people who are exemplary,
57:19
because we always value the people who do it wrong. But there are
57:25
people who do it well, who are exemplary, who have taken steps of
57:30
giving, of self- denial, of giving up for the common good These
57:36
people are also generous that what we should even look at our contexts. People
57:42
get divorced, they get divorced, but sometimes it' s hard for us
57:45
to recognize marriages that have been married for forty or fifty years. We should
57:50
throw them a party, a prize, a weekend trip to a hotel and
57:55
why? Because you have been exemplary, you know endured fifty years, despite
58:01
the sorrows, and we need those models for young people to say hey you
58:07
can be happy after fifty years. That is, we ourselves, as communities
58:10
of faith, must rethink certain things in order to begin to change in our
58:17
society or our micro- society. Be an example, say, look,
58:21
as we treat our elders, look, how we honor those who are examples,
58:25
look, how we treat our marriages in order to establish models of exemplaryness
58:31
for Spanish society. That' s how he hears and speaks of this self
58:38
- criticism that goes well and in all the human and religious organizations he cooks.
58:45
We talked about the Catholic Church with the pedraztia, but we all have
58:50
to make a self- criticism and a bet to the day of these things
58:54
and we do well to alert our own and strangers. No. But also
58:59
what are the challenges that the Church or the evangelical churches of Spain. At
59:06
this moment we have before you from the perspective of your Role as President of
59:12
the Evangelical Alliance, and besides, You have a particularity that conferences within the
59:16
country from the north, southeast and west, but you travel a lot you
59:21
see the outside. Your own Church is a model, a growing laboratory that
59:24
we all also take note of and do not celebrate. But what are the
59:31
most important or immediate challenges facing the evangelical churches of Spain? Well, the
59:39
challenges we had in the past already match those we have now. I remember
59:44
the 1980s. The challenge was, on the one hand, implantation. We
59:51
need to implant. We did not reach forty years ago, thirty forty years
59:55
ago, we did not reach a thousand churches. Today, as you well
59:58
say, we are around a thousand churches and only the implantation has grown without
1:00:01
ceasing to be a necessity, that we must continue planting churches without leaving it
1:00:07
that we still have to plant. It is a challenge to say that we
1:00:10
have already reached a level now. I believe that there are the following challenges
1:00:15
socially. One is secularization, Spanish society has become immensely secularized. That'
1:00:23
s all in a few short decades. In a few short decades. If
1:00:27
you read the studies that the Santa María Foundation makes of the evolution of Spanish
1:00:30
society, it does very interesting sociological studies, you see that the irreligiosity that
1:00:38
there is in Spain is total and absolute. But that secularization, which means
1:00:45
well, means that fewer and fewer people identify themselves as clients or attend a
1:00:47
church on a regular basis. These are the data we are seeing from the
1:00:52
surveyors and the Santa María Foundation especially and also from the National Institute of Statistics.
1:01:00
Another author challenge we have is immigration. Immigration has transformed the landscape and
1:01:06
the countryscape is not the landscape, landscape and religious countryscape of Spain. In
1:01:10
other words, there is an increasing number of people from different cultures, different
1:01:15
religious religions living in our country. No, and the Evangelical Church, because
1:01:22
it is one of the villages benefiting from this massive influx of immigrants. Now,
1:01:30
immigration notice, I think they gave the data right now came out last
1:01:35
week that it is already 13 percent of the Spanish population is immigrant and Spain
1:01:39
is no longer the same. Then that immigration. How to not just integrate
1:01:45
it, because it used to talk a lot about the concept of integration.
1:01:47
But the concept of integration is no longer so clear. Why, because there
1:01:52
are going there are places, for example, here in Galicia, small villages
1:01:57
where everyone is Pakistani. So this is a mistake for me, because a
1:02:00
ghetto is being created, a ghetto where people integrate us. Catalonia I remember
1:02:07
walking in the Raval district and literally entered the Raval. But I' m
1:02:12
talking about the year two thousand, twenty years ago, and twenty- four
1:02:17
years ago I entered the Raval. By the way, I got lost at
1:02:21
the Raval and I find myself in Morocco. I' m not talking if
1:02:25
it' s bad or good. He had simply become a ghetto. So
1:02:29
immigration is a challenge so that we, as evangelical churches, can give a
1:02:34
response or a solution to Spanish society that no other entity, no June,
1:02:40
can give that it is to integrate in normative contexts, in contexts of normative
1:02:46
Spanish families to someone who belongs to another culture, some to another language and
1:02:52
to integrate it in one way. No one is doing that, no one,
1:02:59
but they are congregating even through ghettos, except the Evangelical Church. Then
1:03:04
it is an opportunity to bring these kinds of communities, as they bring the
1:03:07
message to the Gospel. I believe that, in the third challenge, it
1:03:09
has to do with pluralism. Why do I say pluralism, because Spanish society
1:03:15
is increasingly pluralistic. I remember when I was a kid there was a TV
1:03:20
station. Some will say that man who comes from the Middle Ages, because
1:03:24
if he hears me, but he was a television station, he hears the
1:03:28
business and in black and black, white and black, and the remote control
1:03:34
was me, because my brothers, I was the little one and I said
1:03:37
get up, change the chain, but good every time. But within plurality,
1:03:44
before there was only one religion, before there was only one family model,
1:03:50
only one sexuality. And this is one. The diversity of beliefs and
1:03:57
values is immense and there are many options, including spiritual ones, among which
1:04:02
Christianity is not the most attractive. Now, I think there' s the
1:04:08
Church of the Gospel. We can learn to live and dilog with people who
1:04:13
are different why, because we have been different. We don' t come
1:04:19
from being at the center of culture, we come from being at extra political
1:04:25
cultural radio. Then we have been a minority and we can understand those who
1:04:28
are different and we have that capacity to establish a dialogue that others do not
1:04:33
have, because we are come and we are born of a dissent and we
1:04:39
can understand the different ones. A fourth aspect I' m thinking like this,
1:04:42
I think it would be a lack of leadership. As Church Angelica in
1:04:45
Spain we need more young and well- prepared leaders. They are coming,
1:04:50
but we need more, that is, leaders who need to connect with society,
1:04:56
who live in society, who communicate the gospel. The gospel in a
1:05:00
different way. We cannot communicate it as we communicated twenty years ago at all.
1:05:04
It has to be a different way. Then we need more leaders.
1:05:08
A group of young people and very interesting young leaders are already coming, but
1:05:14
we need more. The transition. It is a challenge that we have to
1:05:19
make that generational transition, that my generation pass the witness to a much younger
1:05:24
leadership, and I think that later we could say, although this last point
1:05:28
could almost be included, there are a number of internal challenges, as we
1:05:33
have to work a lot for the unity of the Church. What we said
1:05:36
now be exemplary so that there is no corruption and abuse of power, that
1:05:42
is, let' s say have the ability to be a prophetic voice in
1:05:47
Spanish society. That prophetic element implies that we are as we are proposing this
1:05:53
morning, a very interesting conversation Julio and I thank you for where you have
1:05:57
taken it, because we are going to be exemplary and models to have a
1:06:01
prophetic voice, not only seeing the straw in the other' s eye,
1:06:06
but we said before cleaning ourselves from our beams. I believe that those five
1:06:11
things, secularization, the change of society through immigration, pluralism and that new
1:06:15
leadership that we need to enhance and the internal challenges that have to do with
1:06:21
unity and look at. I think we are seeing at the most beautiful moment
1:06:26
in the history of the Gospel Spain, which I have known for forty years,
1:06:30
for here of unity that, by the way, I would like to
1:06:34
hear how talking about that unity, the Congress that we are going to have
1:06:39
next month, which is going to be like how you are going to do,
1:06:43
how things are going, No, because I think it is a precious
1:06:48
opportunity to be together and to be able to build together that spirit of unity
1:06:55
that we need to face the challenges and challenges that lie ahead. Yes,
1:06:58
if there are no opportunities, we now have the Globo Congress here, in
1:07:03
March, in Cordoba, which is massive and speaks of unity, unity of
1:07:08
all sectors of women. Christian women are an atomic bomb in the positive sense
1:07:15
of the word and are being summoned but thousands and to seek an important spirituality,
1:07:24
common values that affect not only their own lives, but society, their
1:07:29
children, their families. And then we have this other Congress of an appeal
1:07:36
for a also radical spirituality in the most benign sense of the word of this
1:07:44
ambiguity that there is yes but no yes, but then we will see a
1:07:49
dedication at a time that is very disturbing to us and to Congress until he
1:07:54
comes also at the end of April. Here in Reus, in Spain,
1:07:59
with three men like Marians in the same Marcos Brunet and Benjamin Núñez, three
1:08:05
young men are worth bem Jamin is thirty- eight years old, that is,
1:08:09
the others are forty. I encourage all real people who may be listening
1:08:13
in different parts of Spain and making the effort, because I think it will
1:08:16
be a unique opportunity that should not be missed. I really want to be
1:08:23
there. Thank you, Marcos. I really appreciate it, because we really
1:08:25
want it to be very positive. Very inspirational for everyone who knows me,
1:08:31
they know that anything doesn' t convince me anymore. Yes, we respect
1:08:38
a number of things, others we do not respect because they are spurious and
1:08:44
then we are tired of false models and false comics that lead to nothing.
1:08:49
On the contrary, but in this case, yes. But listen to Mark,
1:08:56
the theme of evangelical social work. In Spain we have addressed this issue
1:09:03
is we have been a growing forest. As Jordi Poyol said, when a
1:09:09
tree makes a lot of noise, but when a forest grows it makes no
1:09:14
noise. A forest has grown silently in Spain with a humanitarian, high-
1:09:23
voltage vein, and it is the evangelical Christian organizations that are colossal. Right
1:09:31
now we have Samara de Tinpurs in Barcelona bringing in people with congenic heart problems
1:09:38
from the Third World who cannot afford to pay for them. Costear. These
1:09:42
operations and the Frankling Graham organization cost it. The evangelical churches come here to
1:09:49
adopt these families and it is a very costly matter. But I remember in
1:09:56
Galicia, dignity. Here so many on s defined top- level organizations.
1:10:01
Here, therefore, we have solidarity initiatives, juventutivity, well, closing the
1:10:10
sea we have everywhere, that is to say after. I believe that of
1:10:13
the Catholic world, obviously, faces and company that we value positively. The
1:10:19
evangelical social work is immense. It' s huge now look. There'
1:10:24
s a man element. There are many evangelical social works that serve basic needs.
1:10:31
I believe that all the ebagetic churches in Spain those five zero churches offer
1:10:38
food or clothing or yes immediate help to people coming is in need. Others
1:10:45
provide educational support. We know educational programs for children, even adults, for
1:10:49
all people who have, say, difficulties, access to education the whole issue
1:10:54
of recovery of addictions, no longer only great entities such as Ramas, Challenge
1:11:00
or Bethel that notice the five most important in the world. From the world.
1:11:04
Are they there? Three? There are three of them, three are
1:11:10
Spanish of Spanish origin or elements of community development in general, which also sometimes
1:11:16
occur mainly in smaller communities. Well all that is assistance to any kind of
1:11:20
vulnerable group. The evangelical churches, all stand out from their creation, from
1:11:28
that their birth in the social work. Now and well, that' s
1:11:30
why all the churches, also the Catholic and the Orthodox churches, do it.
1:11:33
But it' s not the same. He' s talking and I
1:11:38
' m going to explain why it' s not the same. I was
1:11:41
just talking to an architect here, about my city of lugo, and he
1:11:45
' s asking me how we worked, how we did. And good,
1:11:48
but all this social work, that you do, all this food that you
1:11:51
give, all these educational programs, that you do at last, all that
1:11:56
is assistance from those groups that are at risk of exclusion or vulnerable, you
1:12:00
do not do you have subsidized and I said no. The effort is born
1:12:05
precisely from our own Church of voluntary contributions, that is, the evangelical social
1:12:11
work is born of the evangelicals, it is born of that effort that we
1:12:16
are all making to bring that forward. In certain contexts, when there are
1:12:19
NGOs, we can say tender or present some kind of subsidy, but we
1:12:27
do not depend on the grant. In fact, when the pandemic came,
1:12:30
many NGOs closed because they depended on subsidies. The social work of the church
1:12:36
not only closed us down, but increased for testimonies and astonishment of politicians and
1:12:44
local governments, that is, we continued to give because we do not depend
1:12:47
on subsidies, we depend on our voluntary contribution. And there is the value
1:12:55
of evangelical social work. Why, because the impact that either a person or
1:13:00
a community is made is directly proportional to the effort, to the cost that
1:13:06
I have meant to help that person. If a person I help him with
1:13:13
a food purchase or help him because he has to buy glasses for his children
1:13:17
and he doesn' t have me paying him, that person will value much
1:13:21
more than if the ng X and gregate gives him the food or pays him
1:13:26
a pair of glasses, because it seems he has an obligation to do.
1:13:30
Once a woman tells us you have an obligation to help me or why,
1:13:33
because for that she gives you money. The government forgives, ma' am,
1:13:39
but I have no obligation. I do it out of love and because
1:13:41
I want to. But I know when I think he gets very confused,
1:13:43
he doesn' t give the government a hard time to do it, no,
1:13:47
which surprised him. So the evangelical social work. I want to put
1:13:50
it into value because, because that' s how we are born out of
1:13:58
our own effort. I remember once that the President of the Senate was in
1:14:00
our church here lugo and such the Speaker of the Galician Parliament and well several
1:14:08
senators and deputies when they saw the work said we do not understand all that
1:14:13
you are doing. We don' t understand, but why you' re
1:14:15
doing this. I do it for the same reason that you are in politics,
1:14:21
why I did it for the common good. I hope you are in
1:14:26
politics for the common good. Yes. Yeah. Yes, of course,
1:14:29
yes. Yeah, yeah, yeah, that' s right, yeah.
1:14:32
I hope if we want to be a differentiating factor in our Community, we
1:14:38
do not approach our governments. To give me give me, but we approach
1:14:42
our governments to say here we are, we can help, we can transform
1:14:47
our communities. And so, however small the Church may be, however small
1:14:50
the Evangelical Community may be, it has a factor and a possibility of change
1:14:54
and transformation of a life far greater than a governing institution regrets, much less.
1:15:00
And that' s why we have to value what we do. Yes,
1:15:03
certainly, certainly, and that' s why we' re here on
1:15:06
the train of life. We have always wanted to raise the category of importance
1:15:11
that we have been, because that silent forest that emerges and that good,
1:15:16
because it now has presence in many areas, in many institutional, local,
1:15:25
national, community, also at all levels. Not only is the culctic issue,
1:15:29
which is part of our vital vein and which we value very much,
1:15:33
but it is our ethics, our worldview of life and our contribution that is
1:15:39
in DNA. That we do not do this to make the world demonstrate that
1:15:43
we are good children, but that it is born from the depths of the
1:15:48
soul to say goodbye already to Marcos the evangelical Alliance, that there is in
1:15:54
sight, that we have in agenda, that we can take note after the
1:15:59
meeting of idea, that it was the one as an annual vocation, very
1:16:03
interesting, by the way, in Jerez of the border, is that it
1:16:06
was very, very interesting the dialogue that there was, the table turns out
1:16:12
that it was raised, had the mayor of Jerez, were quite political of
1:16:17
all the formations, a very interesting dialogue on how the ideology builds the freedoms
1:16:20
or destroys them? Very interesting the dialogue that took place, But well,
1:16:25
within the future plans of the Mageric Aliance we continue to work on those things
1:16:30
that concern us, such as the strengthening of evangelical unity, which promises dialogue
1:16:33
or coloration. Let' s say in other different evangelical churches. In Spain
1:16:38
there is our concept of church and mission, because we have another concept of
1:16:43
church and society. How to be impacted on society by the media through digital
1:16:48
Protestant and Protestant aeropaid in general and the social work behind the Solidarity Alliance.
1:16:56
So we' re doing a lot of online training that has to do with
1:17:00
women and society, for example, with the whole issue of leadership or pastoral
1:17:04
care. We are generating resources for pastoral care that you do not find in
1:17:09
other places, such as we were now talking about spiritual abuse or mourning of
1:17:16
how to intervene in situations of mourning, suicide prevention, for example, we
1:17:21
did and we were going to do this year again how to work with new
1:17:26
families, what happens with new families arrive and new family models that appear in
1:17:30
our churches. How we' re going to deal with that, what we
1:17:33
' re going to do So, what we' re going to do is
1:17:38
we' re going to bring together leadership from Spain, for example, in
1:17:44
the family area that works that have that as a mission, put them together,
1:17:49
reflect, talk and produce documents that serve as a beacon and light for
1:17:49
all evangelicals. Then we are going to do now in Barcelona, very soon,
1:17:54
on May one, a meeting for young leadership is, the leadership that
1:17:57
I spoke before to put it together with in partnerships, in liaison with Geadway
1:18:05
Charts in Dallas, a church that is leading in global leadership. And we
1:18:11
' re going to be working and well, it' s going to be
1:18:15
very good in that sense. And we are also influencing areas like, for
1:18:19
example, bioethics, and we are now working hard on everything that is the
1:18:24
care of creation and we are preparing documents on everything that has to do not
1:18:30
only with abortion, which is classic, but now with euthanasia, the new
1:18:32
law of euthanasia and how to give the churches tools so that pastoral care can
1:18:38
address this. When someone in your church can tell you I' m going
1:18:45
to apply for the autanasia that we' ve already experienced, I particularly have
1:18:49
already lived it in my own church. It is new challenges, new challenges
1:18:55
and the Evangelical Alliance that is trying to provide that training and education that results
1:19:00
in a social impact. Prepare the church well to result in a social impact.
1:19:05
And this is very important. So anyone who wants to take advantage of
1:19:13
your platform to enter the Evangelical Alliance is I want to support this vision,
1:19:19
as it will be very welcome in all respects. Yes, by the way,
1:19:23
it is a good opportunity to join the Evangelical Alliance as churches or individuals
1:19:29
for many years and we are in it and it is an organization that represents
1:19:34
us very dignifiedly and with a vanguard work and that in addition, we will
1:19:40
do well to cooperate proactively with one of the most illustrious organizations of ours,
1:19:45
the Spanish Evangelical Alliance. There is the web and easy to access and everything
1:19:48
that Marcos was explaining to us more, our collaboration also yearly. It'
1:19:55
s also going to be minimal, but it' s very valuable among all
1:19:59
of us. We add Mark dear friend, for it has been an immense
1:20:03
pleasure. If God wants to, we will see each other in April,
1:20:08
yes, yes, very much looking forward to seeing you and seeing you there
1:20:14
in this great Congress of Res to continue working until he comes, so we
1:20:17
will see each other until he comes there in April, in your land Thank
1:20:21
you, friend, I send you a very affectionate hug, sea opening a
1:20:26
greeting for every day until soon, until always. Bye to the train of
1:20:56
life life moment road I got lost I got angry and walked away from you,
1:21:05
and it was so many my questions. I passed the coransolo at what
1:21:15
moment of the mesote road I felt that I could not and I left you
1:21:24
and it is that there were so many words. I heard your secrets already
1:21:30
that away from you and egg without explanation. I egg today running towards your
1:21:48
fathoms. I hit your hamor egg aus metal uevo hug me your words.
1:22:09
Fire to whom I charge egg what moment. He also believed that you gave
1:22:24
up and walked away, and it was that I did not count on your
1:22:32
grace that I chanted in what moment of the way I got off. I
1:22:41
felt like I couldn' t see you, and it' s just that
1:22:47
there were so many words. I heard it already your belief like that,
1:22:57
sir is far to you and egg without explanation. Egg I run towards your
1:23:10
arms, I beat your love. Absent egg, egg, your words fill
1:23:27
me. Fire here to my heart. I smell vo, egg without explanation,
1:24:03
egg I run towards your arms, I hit your amber you see it
1:24:23
in your pallas. I play here, folks, I play until he comes
1:24:49
up to that one today closer than ever. We invite you to the second
1:24:56
edition of this Interdenominational Congress aimed at the whole Body of Christ in Spain and
1:25:01
Europe, which will take place from 26 to 28 April in the Fira de
1:25:08
Reus Tarragona, will be with us the international speakers Mariano sen Igual, Benjamin
1:25:15
Núñez and Marcos Brunet. All clear watlan, well plotted bu pramado for more
1:25:27
information, you can enter our wwwwww. Until he comes. Point is either
1:25:34
write to six, one, six, eight, eight, one, five,
1:25:40
seven, one, six hundred, sixteen, eight hundred, eighty-
1:25:44
one, five hundred seventy- one and consult prices and registration modalities. Don
1:25:48
' t miss the opportunity to participate in this great call until he comes.
1:25:55
Until he comes or prunes or before your well- loved gramate and every eye
1:26:14
will see you traveling on the train of life. Ladies, yes, gentlemen,
1:27:01
we have the pleasure of having with us also in this masterly carriage airily,
1:27:10
who was going to tell us? Look, the Martians of Mars and
1:27:15
Jupiter are watching us. Yes, yes, Mr Mus has arrived there,
1:27:20
He has made a connection to the earth and they are amazed. They don
1:27:27
' t understand us at all well, because they have another language, but
1:27:31
who was going to tell us that we could really have this way of working
1:27:42
and establishing communication that isn' t my robot or my hologram that he'
1:27:45
s talking to. I am Julio Perez, in flesh and blood, spirit
1:27:48
soul and body. Here, but we have Juan Varela, as he announced,
1:27:54
also director and founder of the Family Training Institute, among other things,
1:27:59
international conferences of luxury, where they invite him. So much, because I
1:28:05
welcome my good friend, Juan Varela, Today we will talk about understanding the
1:28:09
keys of the current culture. The topic is very interesting, because I told
1:28:14
Juan, you, besides being an expert in family master, in family therapy
1:28:17
and counseling and in books, as a really successful writer, because his books
1:28:26
are very followed on the subject of family, he is also a sociologist,
1:28:31
because he has very, very interesting notes. Well, well, welcome Juan
1:28:39
Varela, my friend, my dear Julio, listen with those presentations is that
1:28:44
you raise self- esteem to the most painted. I really do. I
1:28:47
don' t think you' re objective. What happens is that it unites
1:28:49
us so good friendship that you love me very much, no, but it
1:28:54
' s true. I' m really telling you Look, I hear and
1:28:57
read comments from you about sociology. In fact, give features in your sociology
1:29:01
writings about trends and so talking about a topic like today' s understanding the
1:29:08
keys of today' s culture. Yeah, man, you' re up
1:29:12
to date on this, but a lot. Dear friend, after your travels,
1:29:15
you' ve been for good, you' re already closing the year
1:29:21
with many trips. In the two thousand twenty- three, no yes,
1:29:25
yes, two thousand twenty- three wine replete and two thousand twenty- four
1:29:30
we did not start strong. Also in January, well, at the end
1:29:31
of January, end of January we already traveled to Costa Rica. We had
1:29:38
a beautiful convention with the churches, abundant life there a very nice congress.
1:29:44
Then we were in Honduras, in the CCI Church and the International Christian Center
1:29:49
of Pastor Rene Peñal Go to such a man. Yes, I know very
1:29:53
well. Yeah, yeah, and look in the eye now. Next month
1:29:57
we leave for Peru del Mar. If then a server will only be traveling
1:30:02
it is only ten days to Chile and then we expect trips also by El
1:30:10
Salvador back through Costa Rica and internationally. I don' t know if anyone
1:30:15
else will come up out there, but then the rest of the year,
1:30:18
anywhere on our skin, of all that, if it' s our dynamic.
1:30:21
And as long as the Lord gives us strength and opens doors, well,
1:30:26
there we continue July. Yes, sir, yes, sir I remember
1:30:30
you, as we speak that you can enter the page of the Ministry Juan
1:30:34
Varela dot is true. Yes, if that ministry, Ministry Juan Valela,
1:30:39
not Ministry. Juan Varela It means there, apart from bibliography, good resources,
1:30:45
courses and many very interesting topics that can access them directly. Juan,
1:30:53
a subject like this, understanding the keys of the current culture hears is that
1:30:59
since we talked with our friend Marcos, a great common friend. And the
1:31:04
truth is that from the nineties, not going so far from the eighties to
1:31:10
the nineties, now this world is another world only in thirty years or in
1:31:17
thirty- four years, from the nineties, beginning until now this world is
1:31:23
another world. Then the truth. Those thirty years, dear Julio. In
1:31:30
those thirty years there have been more changes and more radicals than in the entire
1:31:32
last century, complete even with world wars and the whole thing, that is,
1:31:38
the acceleration of vertigo in social changes has been impressive in the last thirty
1:31:43
years. I wouldn' t say for putting a more round date. Since
1:31:47
the year two thousand, especially since the year two thousand beginning the new Millennium.
1:31:53
The changes have been impressive and are now going to go more and more
1:31:58
in a hurry and each year we will attend a twist in significant social changes
1:32:02
in any order. Yes, there is an acceleration of everything not and clear,
1:32:09
on the one hand, we applaud and celebrate the scientific, medical,
1:32:17
technological advances that help us to improve collective health and human well- being.
1:32:25
All that is, but at the same time there are many of these things
1:32:28
that are becoming a danger to our own potential self- destruction. And it
1:32:34
' s not exaggerating there we have Aputin now saying how you mess with me
1:32:42
for assets. Well, this is a this is also just a bravoconada,
1:32:45
because he would be destroyed as well. But he but means we have the
1:32:50
North Korean and we have the silent Chinese who exactly the axis Some call him
1:32:59
the axis of evil, others tell him the empire of the dragon, which
1:33:03
is the one who arrives. But notice that China is a very curious thing,
1:33:08
because China is a kind of capitalist communism, if you can understand those
1:33:12
terms, not paradoxically for an internal dictatorship and externally the aggressive capitalist. Totally
1:33:19
curious and notice that China, besides already surpasses the United States in many trade
1:33:24
issues is already, of course, global. China’ s commercial deployment surpasses
1:33:30
the United States. It' s tremendous right now. It' s tremendous,
1:33:32
it' s coming down hard on the dragon' s empire or the
1:33:35
axis of evil as you say. In addition, note that in the face
1:33:39
of the seven seven most ind countries that does not fail to represent the West,
1:33:43
has emerged a few years ago the group of brig brieg I think it
1:33:50
includes Russia, China, India, South Africa, and it is very interesting
1:33:57
because that is becoming the eastern axis against the gesis, which have always had
1:34:00
to do with the western axis. Brazil, brick Brazil, Russia, India,
1:34:06
South Africa is the emerging axis that some already call the eastern axis,
1:34:11
because more is formed by countries of the East than of the West and is
1:34:15
opposing the classic g seven, which would represent the West. This polarizes like
1:34:19
the Cold War. That' s not all. It' s tremendous to
1:34:21
listen to me. I' m not so sure about what it' s
1:34:28
called Mr Puting Eh' s equanimity, because this gentleman is so crazy and
1:34:31
has such absolute power that, as he gets very hot engines, I don
1:34:36
' t think he cares much about pulsating the button, even though he self
1:34:41
- destructs at a given moment so says. Yeah, yeah, he'
1:34:44
s got a profile that' s a good one. It' s like
1:34:46
Korean. Not if they are I are not entirely predictable to Putin a little
1:34:53
more, but then and no. And the problem is a nuclear winter on
1:35:00
the planet that would affect everyone and relationships look at you, which now happens
1:35:06
with the alteration of the otis that are there in the Red Sea attacking and
1:35:13
we have good hot spots and many issues. Indias is emerging as a giant
1:35:20
that is going to give a lot to talk about in the coming years.
1:35:25
India is going to dispute primacy with China of the world, also technologically.
1:35:32
The technological are the pointers. So let' s see, I don'
1:35:38
t know, but all this tells us about and artificial intelligence becoming an ally
1:35:43
now. But it' s a potential danger to this taxi driver. When
1:35:47
I read Isatashmok' s books back in the seventies at the beginning, I
1:35:55
said well, this is very nice. Besides, I was very imaginative,
1:36:00
founding empire, all I robot and all these things I said. But no.
1:36:03
This will not, no, for it will not be a happy world
1:36:06
of Hurley, the great dystopia of Hasley, a happy world. I said
1:36:11
this, no, this And when I read, then, ahorol, not
1:36:14
too. No, man ninety- four, of course. This, no
1:36:17
or no. Reality overcame fiction. Total. Total, total, total,
1:36:24
reality truth. That is why, when you are introducing the issue, it
1:36:29
is impressive because at the systemic level, that is, at the political level,
1:36:33
at the social level, at the biological level, this is in the
1:36:36
terminal phase. This is the great reality. This is in terminal phase.
1:36:40
Hence the veracity, that popular saying that says the hour before the Dawn is
1:36:46
the darkest and in that hour we are, but certainly the darkest at all
1:36:49
levels. The good news is it' s coming to the Dawn. That
1:36:55
' s the good news. There, notice, the Bible Jesus, at
1:37:00
the end of the Gospel of Matthew and parallel texts, advocates the signs of
1:37:05
the end of the times that are now, in fact, between the 20th
1:37:10
century the 21st are accelerating and several of them already having a fulfillment and guessing
1:37:15
on the horizon with great certainty. This is what we are actually assisting now.
1:37:23
But there' s that apocalypse clock that you know has been on TV,
1:37:27
on the most important presses last month and last year and during the aftermath
1:37:33
of the pandemic. The clock of the Apocalypse is called the clock of the
1:37:38
end of the world in a somewhat pejorative way. But they are wise,
1:37:43
sociologists, writers, scientists, that is, a multidisciplinary team that they speak.
1:37:49
They are neither believers nor eschatologically speaking, but they deduce from all potential
1:37:57
threats, including nuclear threats and others, planetary alteration and other more latent ones.
1:38:04
We are ninety seconds from the end of the world, according to them.
1:38:09
Hey in that ninety- second watch, hey, it means that it
1:38:15
' s also, obviously, a metaphor not that we' re too close
1:38:19
to self- destructing. According to them, yes, yes, this is
1:38:21
the reality. In fact, July. Evidently, notice that you are talking
1:38:26
about people who do not take into account, say, the authority of the
1:38:30
Bible, or all the prophecies that are already being fulfilled and that only on
1:38:34
a social, political and geological level, say or environmental, are already predicting
1:38:41
the end of humanity. But the interesting thing is that, obviously, we
1:38:44
are in the last stage of the last times and the other day notice that
1:38:47
someone told me there in Honduras, precisely I said look. But it'
1:38:51
s clear the last few times. The apostles also said they were in the
1:38:55
latter days. And I say clearly because the apostles inaugurate God' s stopwatch.
1:39:00
The countdown is set in motion when the Christian Church is born with the
1:39:02
proclamation of preaching the Gospel to the whole world and then it will come to
1:39:05
an end. Therefore, the apostles clearly were in the latter times. They
1:39:10
inaugurated the first stage of recent times and we will inaugurate the last stage of
1:39:15
recent times. This is not the reality. Without a doubt, our children
1:39:18
or grandchildren will most likely be the witnesses of the return of Jesus in Glory,
1:39:26
where every eye will see him and before there will be a world situation,
1:39:31
the Bible advocates it. God gives time in his love, in his
1:39:36
patience, as the Apostle Peter tells them, so that many of us may
1:39:43
receive salvation through repentance. But there comes a time when God puts an end
1:39:48
to the issue. That' s right and that' s it and I
1:39:53
think this has to do a little straight and straight with understanding the keys to
1:39:57
today' s culture. So some John scrapes of this subject. Yes,
1:40:02
well, all this actually, Julio has a lot to do with the book
1:40:08
that God through August will be published which we already talked about your program.
1:40:12
That' s good. Previously and in August. God willing, through Whittacker
1:40:15
House, it will come out in America and then, obviously, when it
1:40:20
comes out in America, here comes a quickie. Besides, the book'
1:40:25
s coming out. So that' s all I would say in that book
1:40:30
Julio and I concentrate a little bit. It' s true that I like
1:40:31
it, I' m not a degree sociologist, but I do have a
1:40:35
vocation and I really like to investigate. Yes, sir, I do attest
1:40:38
to them, yes, yes, I do not say it because you told
1:40:42
me that I am a sociologist, I am not a bachelor' s degree,
1:40:44
but I am a vocation. So I really like to investigate and in
1:40:47
this book I pick up, I think a rather interesting analysis of the complexities
1:40:55
of the world in which we find ourselves and how the world is in terminal
1:40:59
phase and how we are going towards that concept that some have already called the
1:41:04
sovereignty of the individual years ago, which is no longer a detached individual from
1:41:10
every tradition, detached from every cultural context, from every predictable universe, an
1:41:15
individual who reinvents himself how and when he wants. And all this has a
1:41:17
lot to do with the disintegration of the world in which we find ourselves then,
1:41:21
in the book I develop that the world is evidently drifting away. And
1:41:27
it goes adrift from the moment when the twenty- first century was inaugurated two
1:41:30
thousand and so forth, from the moment we began to attend well all those
1:41:34
events that had already been advocating vertiginous changes, such as the fall of the
1:41:40
Twin Towers, the Islamic State, in the imposition of globalized terror, everything
1:41:45
that had to do with the implantation of gender ideology almost a couple of decades
1:41:49
ago in everything that is Europe And how of that postmodernity already extinguished from the
1:41:54
nineties, more or less, we entered not only into liquid modernity, of
1:41:59
which we have talked enough with you on some occasions, but now we are
1:42:02
Julio, in the gaseous society. We have abandoned it is interesting because in
1:42:13
the book I work the concept of States of good matter remember that when we
1:42:16
went alcohol and told us that matter can be divided into three solid, liquid
1:42:21
and gaseous states. The interesting thing here, Julio is that good matter to
1:42:29
understand us quickly in matter is formed by particles, particles that have volume weight,
1:42:34
being the smallest atoms, then the matter or atoms that compose it to
1:42:40
understand us when they are very close together, those atoms united by what is
1:42:44
called in physics the forces of cohesion. When atoms are very united, we
1:42:48
talk about matter being in a solid state, which has a permanent volume that
1:42:53
does not vary its supposition or movement. Well, we talk about the matter
1:42:57
in solid states when it' s in liquid state. That means that the
1:43:00
particles that make up matter are a little bit more separate. The cohesion forces
1:43:04
are a little bit more separate. In liquid States, therefore, some variability
1:43:09
of matter may vary, its volume does not vary, but it may vary
1:43:14
its position, to say the least, and may take different forms. And,
1:43:19
obviously, when the particles that make up matter walk free, so to
1:43:26
speak, in space, those particles are free without any forces of cohesion.
1:43:30
We are already talking about a gaseous state and note that in sociology we have
1:43:36
travelled through all these states and we are already in the gaseous state. We
1:43:39
have moved from the solidity of a predictable world to the liquidity of a changing
1:43:45
world and now, we are entering into the gaseous society, where there are
1:43:50
no longer any cohesion forces, where everything predictable ends and that becomes what has
1:43:57
also been coined as the term entor Vani, the buca environment, as it
1:44:00
has become obsolete to us. When we talked about the buca environment, a
1:44:05
volatile, uncertain, complex and ambiguous world. That' s already become obsolete.
1:44:10
And now we have to talk about a world or a vani environment that
1:44:13
speaks Julio, how curious. The vanni environment is characteristic, corresponding to the
1:44:18
English acronym, of a fragmented, anxious, nonlinear and incomprehensible world, not
1:44:26
linear, because in the gaseous state nothing is predictable. Therefore, it is
1:44:30
incomprehensible. And then it' s interesting, because we' re already in
1:44:38
that gaseous society, where everything that was a predictable universe, where everything that
1:44:42
was the search for a common good, everything that was the rites, the
1:44:45
traditions, all that has died. And of that liquidity where everyone already assumes
1:44:49
the identity they want and the characteristics they want. We' re already in
1:44:57
the gas. The dangerous thing about the gaseous society we' re entering is
1:45:00
that it' s chaotic. In fact, the word gas shares the same
1:45:05
root as chaos and the gaseous society is absolutely chaotic and brings us in truth
1:45:13
that concept that many have already defined as the sovereignty of the individual, which
1:45:18
is the final concept. After having traveled, and if we had to go
1:45:23
back dear July, where man begins to disassociate himself from all this and begins
1:45:29
to enter into that individuality without borders, we would obviously have to go to
1:45:31
Genesis three remember also the Tower of Babel, as men wanted to become a
1:45:36
name and God confuses them truth, and all this leads us at the end
1:45:43
of history, to a society where really that emancipation of man, that principle
1:45:51
of autonomy born in Genesis three, has led us to what we are today
1:45:57
and was going to say something that we are living today, to what we
1:46:00
are suffering from a world completely drifting away, where there are, besides levels
1:46:04
of anxiety as we cannot imagine. We had lectures with Pablo Martínez, what
1:46:15
we call ministerial refresher courses, and Pablo Martínez was talking precisely about the tremendous
1:46:23
anxious environment in which we find ourselves. And today there is much talk of
1:46:28
existential fatigue, that is, when we have broken everything, when there is
1:46:33
an ethics of any kind that awaits us, that is, a fatigue of
1:46:36
what has to do with existence awaits us, because there are no rules,
1:46:40
there are no ethics, there are no values, there is nothing to live
1:46:43
for, there is nothing to fight for. Everything is clear, and then
1:46:45
we enter anxious environments, in depressive environments. Or are you just the mention
1:46:54
of daring because it' s pertinent. Oh, be for chapter four.
1:47:00
He' s telling us about all this. And whether you are four he
1:47:03
says lie, kill, steal and commit adultery, prevail and murder after murder
1:47:11
happens, for which he says the land will mourn and every inhabitant of it
1:47:16
will be extinguished. And that word, every indweller of it will be extinguished.
1:47:19
It has to do with the existential fatigue we are living today. But,
1:47:25
well, this is the terrible thing about this society that we' re
1:47:29
running out of. It is interesting that every section you have mentioned for a
1:47:36
monothematic conversation, but, for example, you are also based on this on
1:47:45
the principle that our society has changed the truth of God for the lie,
1:47:49
a lie that we have socialized and that we have loved as supposed truths,
1:47:57
we have even given a form to a makeup is called forgiveness Julio. That
1:48:01
' s the truth. The culture of lies, in which we are already
1:48:05
installed, is the culture of the p post truth has been overcome. Then
1:48:11
truth no longer exists as absolute concepts, but truths. This is the sad
1:48:16
reality. We' re confusing the truth and the lie. This is terrible.
1:48:20
It was said the other day one of the questions about artificial intelligence,
1:48:26
that it is I have done some tests with some friends that we have and
1:48:30
the truth is shocking. It' s really shocking. But it was said
1:48:38
in one of the last publications that came out in the presses is we'
1:48:44
re not going to say an expert in artificial intelligence. It' s almost
1:48:47
done, but it' s going to be in a flat way. We
1:48:50
will not differentiate falsehoods and lies at all from the questions of the things of
1:48:59
life. We' re not going to identify them, we' re not
1:49:02
going to terrible, we' re not going to have a non- contrast
1:49:08
possibility in such a way that social stereotypes and let' s say all the
1:49:17
iconography and the whole new worldview and so we' re not going to be
1:49:23
able to identify it Julio, apart from that artificial intelligence approaches us to a
1:49:30
situation where the border between the real and the virtual is going to blur more
1:49:34
and more and we' re going to start living an existence sometimes marked more
1:49:39
by virtuality than by reality itself. Not then, this, this is,
1:49:41
this is already happening almost to this day, it is true virtuality is we
1:49:46
have now and in fact already the experts and doing how we put a stop.
1:49:51
This is like when they say no to the children, let them be
1:49:55
free and say goodbye. And good and good, yes, but there wasn
1:49:58
' t. We were talking about limitless and now, the whole host says
1:50:02
carefully that we are going to the other side and that there is no way
1:50:06
to control them. Let us set limits and establish limits that are also intelligent
1:50:14
and pedagogical, because this leaves us and we raise a totally out of control
1:50:18
generation. It is already there entirely and in generation part, part, precisely
1:50:24
in part. Yes, it is true, a generation that, precisely because
1:50:29
it has not lived or been educated in an absence of standards of limits,
1:50:33
under that humanistic psychology of the Sheffer, of letting do, is a tremendously
1:50:40
emotional generation, tremendously immature, a generation that has remained in a perpetual adolescence
1:50:45
in many cases, do not notice that Enrique Rojas mentioned it. With you,
1:50:48
I believe on one occasion Enrique Rojas works the concepts of the man of
1:50:54
today and of the woman of today, and the man of today calls the
1:51:00
man Simon alludes to the initials of a single man, immature, materialistic,
1:51:04
obsessed with work and narcissistic. The man neither speaks of the woman Laura who
1:51:09
responds to the initials of a liberated woman, autonomous university, that is,
1:51:14
very formed, laura and that reduces love. Live a concept of utilitarian love,
1:51:20
of using and throwing away. That' s terrible, and that'
1:51:24
s what the absence of ethical standards and common values is all about. Of
1:51:28
course yes, look at this topic you approach that I have read is a
1:51:32
lecture of yours We sail adrift from an identity that, detached from all limitation,
1:51:39
reduces existence to a search for self. From here and time there is
1:51:43
no sense of family community, There is not only us an individuality without borders.
1:51:49
Thus happened the process towards the sovereignty of the individual and you speak of
1:51:56
anthropocentrism models, man as the center of everything of the transsexual universe, transsexuality,
1:52:03
trans age, trans species and transhumanism. That' s right, we
1:52:08
' re going to be trans destroyed. In the end, that is the
1:52:13
end of the chapter and at the end of the story. Not that you
1:52:15
just said. Julio is part of the book and it is evidently that when
1:52:23
we looked at Leonardo da Vinci, when Leonardo Daviche, who was not only
1:52:26
a painter, was a philosopher, a doctor of many things, was a
1:52:29
very wise man. When he paints forgiveness he draws the vitruvius, that is,
1:52:32
the man surrounded by the circle and the square, the one- dimensional
1:52:36
man. That' s not yes, yes, that means the square and
1:52:42
the circle means the earth and the universe. Therefore, anthropocentrism was born there,
1:52:45
which had been dissociating itself from theocentrism proper to the Middle Ages, where
1:52:50
the idea of a severe vigilante god that was a very negative and restrictive idea
1:52:55
gave way in the rebirth to anthropocentrism. From there, man really begins to
1:53:00
be the center of the universe and the sovereign of its existence and is derived
1:53:04
into everything you have mentioned, the one I work in the book. It
1:53:09
leads towards the confusion of identity, towards the change from transsexuality, to transity,
1:53:13
transpreciation and transhumanism, which, by the way, has a lot to
1:53:15
do with artificial intelligence and with cybor and biometric men. And, well,
1:53:21
all this madness to which the fact that, when the creature separates from the
1:53:27
creator and from the rules of creation, it ends in total chaos. Yes,
1:53:33
I remember about this when I read many years ago, when I read
1:53:38
about all kinds of literature march stars and Engle Herbert Marcus is about the one
1:53:46
- dimensional man, who were pioneers of social models that we are talking about
1:53:55
in that sense, as a kind of liberation, of emancipation of the proletariat,
1:54:01
of the working classes of man himself, of the tyranny of man,
1:54:05
of man for man. But it turns out that we are now enslaved.
1:54:10
It' s a lot of addictions and traps that we make ourselves. It
1:54:15
' s tremendous. It' s tremendous. Yes, there is a Catalan
1:54:18
sociologist called French Torralba. No, yes, French bull as it is.
1:54:24
You' re here in our living room, you had here. Yeah.
1:54:26
Yeah? Yeah? Yeah, yeah. No. He' s a man
1:54:29
I' ve read some very interesting things about. He talks about us and
1:54:34
uses a concept I like not. He speaks of foamy polytheism, of foaming
1:54:40
alluding to the gaseous culture in which we enter, and of clear polytheism,
1:54:45
alluding to the fact that we already live, not in the age of unbelief,
1:54:48
which was the one that characterized each past, but that we are already
1:54:53
in the age of bread belief, where it is no longer that we believe
1:54:56
in nothing, but that we believe in anything but Christianity, that that that
1:55:00
is the Jewish Christian culture, that is what we have to abolish and so
1:55:05
on. And that tells us about the age of emptiness. He speaks to
1:55:11
us as advocated many years ago also by the great theologian Francis Scheffer in books
1:55:16
like death in the city and others who advocated everything that is already happening.
1:55:21
And they spoke of that existential era, of that emptiness, of what Marx
1:55:27
later called and preconceived much, nihilism, the culture of nothing, the culture
1:55:31
of emptiness. That’ s tremendous Notice that if we look at Solomon,
1:55:38
the book of Ecclesiastes, it’ s very interesting because Solomon does something very
1:55:43
curious at the end of the day. Solomon, giving free rein to all
1:55:46
the pleasures of the body, is given in taste and in proving all that
1:55:49
this world could offer him. And after proving everything this world could offer him
1:55:54
at the level of human pleasures, on any level he ends up repeating a
1:55:59
phrase that is the one that is very fashionable today. Everything is bau,
1:56:01
everything is fragile, everything is volatile. The volatility that characterizes the current environments
1:56:09
is the same comes from the same root as when Solomon himself talks about everything
1:56:13
being bao, everything is fragile, not everything is volatile. And that'
1:56:16
s what we' re going to do. It is not interesting how the
1:56:18
Bible precedes sociology that they now believe they are inventing gunpowder by talking about the
1:56:24
Book environment, the Van environment, and the volatile world. Not that is
1:56:27
already advocated in the Bible and Solomon was already talking about all that in those
1:56:31
times. Well for them we can read the ecclesiastes, which is a book
1:56:35
of existentialist philosophy from a good wants kear to develop it with a lot of
1:56:45
skill in some of those books soren Ker, who was a well- known
1:56:50
Christian existentialist. But there he anticipates this Solomon. But look, you mentioned
1:56:59
Francisco Ralba and I want to mention a book about issues that we are talking
1:57:04
about now and it comes to the point. He wrote that I had him
1:57:08
here a few years ago, at the beginning of the two thousand and a
1:57:14
little, a book called Spiritual Intelligence. Spiritual intelligence, a great book for
1:57:21
believers, a very appropriate book for believers of the faith and of the Christian
1:57:30
faith in particular. He is the Catholic believer, a man of faith and
1:57:38
very interesting in regard to how, in the midst of all this wonder of
1:57:45
tendencies, we can strengthen ourselves in a living faith, which is faith in
1:57:50
Christ. Yeah, then, but you talk about it, and we'
1:57:56
re getting closer to the end of the last border, getting that use back.
1:58:01
We are existential fatigue and the meaning of life. Well, you mentioned
1:58:05
this to us too. But as for the last border. I mean,
1:58:13
there are people who say they' re already lost. Well, let'
1:58:15
s throw as much as we can, getting to the finish line anyway,
1:58:20
pulling forward. But I believe that life is not life and that we must
1:58:25
look for other ways, ways that do not put us in value, that
1:58:30
encourage us in a good way. Right. Yeah, yeah, no,
1:58:34
definitely. When in the book, for example, Julio, when I mention
1:58:39
the last border, I am evidently referring to the fact that there are not
1:58:45
many more borders where supposedly very much progressed in the development of humanity, because
1:58:53
we are self- destructing at such a rate that when I speak of the
1:58:58
last border, I speak of that there is not much more way to go.
1:59:02
It is that we are at the end, that is, and this
1:59:06
has a reading that could even be positive, not because, of course,
1:59:13
humanity, science has to come to a moment where it realizes that it is
1:59:16
discarding everything that precisely constitutes the solidity of the human soul and all that precisely
1:59:23
constitutes the cohesion of a civilized society. Then, of course, it touches
1:59:28
or falls into the void or, in some way, to look back a
1:59:34
little bit and begin to contemplate everything that we have thrown into the garbage in
1:59:39
the supposed advance of human society and that, in some way, conforms the
1:59:43
essentials of our life, traditions, the everyday, the return to questions that
1:59:49
have to do with small pleasures, everything that has to do with the search
1:59:55
for a common good, with an ethics with values to embrace and to live
1:59:59
and by those that lead us with everything that has constituted the cultural universe that
2:00:03
has preceded us and that, unfortunately, in this search, of that supposed
2:00:10
autonomy and of that sovereignty of the individual, we have thrown everything into the
2:00:14
garbage and we are staying yes, very independent, we are very able to
2:00:19
define ourselves as we want, but on a deserted island and man cannot live
2:00:25
in solitude. She says it the word clear, it' s not good
2:00:29
that the man is alone. Therefore, this supposed independence is leading us to
2:00:32
a loneliness of the soul and an existential loneliness before which one cannot live.
2:00:39
This is the reality and as I believe, because the subject is very suggestive,
2:00:45
very much not to say suggestive and already in the conclusion we do have
2:00:53
to recapitulate and it will come in which we are. It' s not
2:00:58
that it' s anything forced, it' s that it' s our
2:01:02
vital experience and we checked it in your life and mine and thousands and I
2:01:06
' d say, without exaggerating millions of people. Now Jesus Christ, Jesus
2:01:13
Christ, Now more than ever, why Jesus Christ? If it' s
2:01:15
a magic legend, they say it' s a religious fetish, if it
2:01:21
' s sentimentalism, if it' s a non- mythical issue. No,
2:01:30
well, that' s what some people think. We make sure that
2:01:32
that thought Julio can also begin to change with a very simple question. When
2:01:39
we talk about the last frontier, it means that man is also realizing that
2:01:44
we are dispensing with legitimate things that are part of a human being' s
2:01:49
life. And then, notice that still the matter of Big Bang theory is
2:01:54
still a theory. No, and we have to understand that in science,
2:02:00
a theory is something transitory until the veracity of that theory is demonstrated and it
2:02:06
goes from being theory to science. But notice that the Big Bang theory and
2:02:12
the beginning of the universe is still a theory. There are no empirical arguments
2:02:17
that support laria. It remains only a theory, a theory maintained in time
2:02:21
for science. It' s a failure and it' s still a belief,
2:02:27
because until the empirical evidence of that theory is proven, it' s
2:02:31
just a belief. Well, we Christians say clearly that we have a belief
2:02:34
and, as Pythagoras said, that he was a mathematician and very wise.
2:02:40
The Pythagoras guy said nothing is born out of nothing, and we believe the
2:02:45
same thing. Nothing is born out of nothing. This is the work of
2:02:49
an intelligent design, of a god creator and of an order that he established.
2:02:55
When we do not believe and when we break that established order, we
2:02:59
enter into a generalized case, which is what this society is going on.
2:03:03
Forced, for example, the theory of evolution, the theory of evolution apparently
2:03:12
settled and such, great, and I say great recognized evolutionists have retracted,
2:03:23
others are questioning it. So it means we have raised to the category of
2:03:31
the We have naturalized a thing that is not verifiable if atapuercas and fossil records
2:03:39
of our ape or prehistoric ancestors, and we are wanting to believe a milonga
2:03:46
to justify. I don' t know what. And it' s all
2:03:49
an anti- god culture. God is nowhere. God is a den of
2:03:53
organized religion then, but we have really socialized great collective lies to eradicate God
2:04:02
from the social imaginary, that good God who created us. And then,
2:04:09
but that' s interesting. Not Jesus Christ is the way, the supreme
2:04:15
truth and life, life, not only transitory life, but eternal life.
2:04:20
I don' t know if he recently took you to me. I got
2:04:23
it by whatsapp. Look, I don' t get the name Núñez Núñez
2:04:30
now. This is a well- known pastor. I don' t like
2:04:32
it. Yeah, yeah, yeah. It' s a lecture to Núñez.
2:04:34
Yes, yes, of course, for the other day I would draw
2:04:39
on the verse you just read. Not clear and he said Jesus Christ is
2:04:43
the way, the truth and the life. No. That is, those
2:04:45
who are not in the way are lost, those who are not in the
2:04:50
truth are in the lie and those who are not in the life are in
2:04:56
the death. No. And it' s interesting, because that' s
2:05:00
the truth. The person of Jesus is personified with capital letters. For us
2:05:03
it is not a concept, it is a person and for us, in
2:05:08
God and in the Jesus Christ in which he incarnates brings together all past,
2:05:14
present and future. Without a doubt that Jesus says, I am the door
2:05:17
so it is the one who will enter through me is something and is the
2:05:24
open door of hope. Now, to this day, I recommend to our
2:05:27
listeners that they be able to read the New Testament, the second part of
2:05:30
the Bible. Perhaps you can assume a bit difficult from the Bible suddenly a
2:05:40
voluminous book. But yes, the New Testament is a revelation. Do not
2:05:46
confuse the New Testament with organized religion. The New Testament is the manuscripts of
2:05:53
especially the life of Jesus, by four eye biographers, eyewitnesses who were with
2:05:59
him. Then in more stories, the facts of the apostles, the beginning
2:06:04
of the Christian community and also the apostolic letters, which are also very important.
2:06:11
Therefore, I recommend that truth, the New Testament as more certainly,
2:06:15
certainly indeed, July. For me, in these volatile times the solidity of
2:06:21
the word. Every time it is revealed to me with a firmer force.
2:06:29
And well, if you read even a little scientific about the book of Revelation,
2:06:33
you realize that, in fact, everything that Revelation narrates And well,
2:06:40
obviously, if we link it to the book of Daniel, which is the
2:06:42
tandem to be understood, we realize that in the Bible are contained many of
2:06:45
the prophecies that are being fulfilled and much of what was being advocated is already
2:06:50
happening. Therefore, I believe that the Bible acquires a very, very preponderant
2:06:59
authority in all these times because of the truthfulness of everything that was implied there
2:07:03
and we see that it is already being fulfilled. This is the reality.
2:07:08
That' s right, dear friend Juan Varela figuete and here we have ours
2:07:15
there in the skirt of our facebook like. Juan Varela is the director of
2:07:19
the Family Training Institute. To be informed, you can enter the Ministry Juan
2:07:28
Varela Estres Ministry Juan Varela Es. There will be books, there will be
2:07:31
documents, there will be contributions, resources and also for if you want to
2:07:40
request together with Maria del Mar, retreat meetings for marriages, for men,
2:07:45
for women, qualified counseling, well an endless number of proposals and tools offered
2:07:54
to us by our friends, in this case by the Fan Training Institute.
2:08:01
John has been again. For me it is a pleasure you know, and
2:08:03
a joy to throw you equally dear July. For me too he is always
2:08:09
a pleasure to be able to share, chat and take this coffee on the
2:08:15
train of life. I don' t expect we still have many seasons ahead
2:08:18
this year. The forecast is October to be in Good. I' m
2:08:24
gonna be back in May for there with Huelva' s friends. We'
2:08:26
ll be at a retreat with the local churches over there. But then,
2:08:31
in October I will be god by means and we agree in Seville and we
2:08:37
have to go to the Giana neighborhood, take a top of those of the
2:08:39
good ones. I increasingly appreciate that the daily nature of those moments together.
2:08:43
Uh, yes, sir, sharing the food, the food, the environment,
2:08:50
that' s all part of something we don' t have to lose.
2:08:54
Never. We have to lose it because, in addition, there is
2:08:58
a very important question, and it is that we are farmers, that we
2:09:05
are working tirelessly and we are doing it for the vocation of a thousand loves,
2:09:11
for the advancement of the Kingdom of God and you are one of them.
2:09:11
Me or too and well we can take the liberty of being able to
2:09:16
take a lid that is not that very from our country. No, of
2:09:20
course. Also, note that the last preaching I shared was titled by Julio
2:09:26
Aires as a feast in the Father’ s house. I didn' t
2:09:30
already talk about that that' s what Aires is waiting for us to party
2:09:33
in the Father' s house. Therefore, life is a daily lesson.
2:09:35
Even if there is death, we choose life. Even if there is mourning,
2:09:41
we choose the party. And that' s got to cheer us up,
2:09:43
too. That' s right. So, John sent you a very
2:09:46
affectionate hug. Friend equal equal fair always chao chadiciones or the train of life.
2:10:11
Life is his fire that embraces me. It' s a consuming fire.
2:10:33
It runs through my body a little overnate. When I hear your words,
2:10:45
I have the least flames in my heart that subside I know how to
2:10:56
meet your love and your truth you' re old do what you want in
2:11:16
me I need you so much sando spirit? Is your voice guiding me to
2:11:18
renew every way I need you so much Holy Spirit? It is your voice
2:11:31
that guides me to fill me every day you sealed me with your essence and
2:11:45
now I am your loser. I want more of your presence of tuntion and
2:11:52
holiness. Are you welcome here or do you want in my faith I need
2:12:13
so much my Holy Spirit? Was it the one who guides me to renew
2:12:22
every one of you I need so much holy spirit? It was the one
2:12:33
who led me to fill every tente that I saw fill me with faith,
2:12:48
transform me into my coposarrebosando what I take from you. I am giving fen
2:12:52
and fill them see transforramala my cosmobe sando what all day I am giving so
2:13:09
much tension holy spirit. It was the one that led me to renew every
2:13:18
day. I need you so much holy spirits. It is his voice that
2:13:28
guides me to fill me every day go and fill me you see transform me
2:13:43
and I say passing through what I took I gave I am giving faith and
2:13:56
fill me you see transform me and how to pass enjoying what I take from
2:13:58
you. I am trying until he comes to that gy Today closer than ever
2:14:16
we invite you to the second edition of this interdenominational Congress aimed at the whole
2:14:24
Body of Christ in Spain and Europe, which will take place from 26 to
2:14:30
28 April, in the Fira de Reus, Tarragona, will be with us
2:14:35
international speakers Mariano sen Igual, Benjamin Núñez and Marcos Brunet Todo Walton, g
2:14:45
wamado bo famed. For more information you can enter our wwwww website. Until
2:14:56
he comes point is to write six, one, six, eight, eight,
2:15:01
one, five, seven, one, six hundred, sixteen, eight
2:15:07
hundred, eighty- one, five hundred seventy- one and consult prices and
2:15:11
registration modalities. Do not miss the opportunity to participate in this great call.
2:15:16
Until he comes. Until he comes or she pruned it home before your gria,
2:15:30
pramado comes and every eye to see the train of life, an exciting
2:15:48
journey along the routes of the heart, an unforgettable journey at the rhythm of
2:16:11
train Ladies and gentlemen, we have arrived at the station, a multicolor station
2:16:18
is the colors of life, that well, so let' s talk about
2:16:22
a color that has to do with ourselves who I am. Really discovering our
2:16:28
true self on what basis my personality. Sometimes we have to ask ourselves,
2:16:33
we have to reflect on exactly who we are. Well, the big question
2:16:41
who I am, where I come from and where I' m going.
2:16:45
We' re not going to philosophize, but we' re really going to
2:16:48
make a point about who I am. Who are you really discovering our true
2:16:52
identity, discovering ourselves a little bit, a little bit or a lot to
2:16:58
know, or a little bit to reconcile, at best, with ourselves,
2:17:03
because sometimes there is a mess about this. Okay, well, let'
2:17:07
s see if it helps Judith cas or the psychotherapist. Today about this topic
2:17:13
we go there that we talk about who we really are discovering our true self.
2:17:22
That' s something we have to ask you sometime in life. No,
2:17:28
yes, we actually ask ourselves more times than we think and social media
2:17:31
will demonstrate it and today we will demonstrate that we ask ourselves many more times
2:17:35
than we believe and that we need an answer to it many more times than
2:17:39
we believe. So, maybe we didn' t sit like maybe Plato or
2:17:43
Aristotle would sit down and think about who I am where I come from and
2:17:48
where, maybe. We don' t do this with robes and eat in
2:17:52
the hand, but we do during the day. Sometimes when we go in
2:17:54
the stressed car, we' re tired, we don' t know why
2:17:58
our son doesn' t end up using teen with some kind of problem.
2:18:01
We' re here and who I am what I' m doing, where
2:18:05
my life goes. If we ask ourselves, not what perhaps not with that
2:18:07
philosophical transcendence of philosophers, no, but we ask ourselves very, very much.
2:18:13
So what defines or marks my personality, our personality, what exactly is
2:18:18
Judith, for if we begin to understand that personality or when we say the
2:18:24
word personality, it is the way we organize our thoughts, how we organize.
2:18:30
The perception that means the things that we get. All are stimuli,
2:18:33
colors, shapes, runaways, sounds, words, all of these are stimuli
2:18:37
to our brain. We' ve said it many times. Then all those
2:18:41
stimuli, we get them, we perceive them and how we think about them,
2:18:46
process them, organize them, emotions to these three blocks, thoughts,
2:18:52
protections and emotions, how we organize them and how we behave, depending on
2:18:58
the decisions that we are in our home. About what we have perceived is
2:19:01
personality and it ends up reflecting the individual way that we each have to adapt
2:19:07
to the present, to adapt our past, to our life and to adapt
2:19:11
what we believe to be to our future. In the end, personality manifests
2:19:16
itself in the form of behavior, that is, how we behave, is
2:19:20
often part of how we perceive, how we think, how we get excited,
2:19:26
how we feel. That peculiar form of organizing of each person is what
2:19:30
we call personality and it is formed to, this peculiar way of organizing our
2:19:35
mind and managing everything that we think and happens has as prescribed or preestablished,
2:19:41
by using a word that we use a lot in technology, already pre-
2:19:45
established in applications, in our mobiles, because in our personality, in our
2:19:48
body, in our mind, a genetic inheritance is prescribed or pre- established
2:19:54
that has to do with how we manage all this that we have said before,
2:20:00
that is, this genetic heria to what we formerly call temperament. The
2:20:03
temperament comes preset genetically and is the way we organize our thoughts, our perceptions
2:20:09
and our emotions. This is what marks, defines or pre- establishes our
2:20:16
personality, our life. So, actually, we' ve got that preset.
2:20:20
That is, we could conclude that we are already born with our written
2:20:26
personality. Well, yes, yes. Actually, our genetic code is read
2:20:33
by combining different manifestations. The gnotypes and genotypes are a little rare, but
2:20:37
we need to get into it. But that' s what makes us have,
2:20:41
for example, maybe. We don' t know easily how to understand
2:20:43
blue eyes or green eyes or have curly hair or hair retiling. This is
2:20:46
what genetics does and, likewise, what it does is pre- set if
2:20:48
we will have to enjoy with many friends or if we will have to enjoy
2:20:56
better with few friends, for example, which is a slightly simplistic example and
2:21:01
personality. We base if I like to have many friends or few friends,
2:21:03
but there is a personality trait that pushes us to enjoy when we have a
2:21:09
lot, a lot of people around us. You rather enjoy it when we
2:21:13
have a petit committee few very intimate people. Not then also as we read
2:21:18
our genetic code, because just as we jump with curly hair maybe we will
2:21:20
go out with that we like to have relationships in more intimate, deeper,
2:21:26
but few for us to understand the only thing that is a combination of personality
2:21:31
is our genetics combines our personality. If we think or, for example,
2:21:37
if we think of a young child, when he makes a small child he
2:21:41
has already firmly established the color of the eyes, we tend to say look
2:21:45
is that they are the same My son has come out with eyes the same
2:21:48
as his grandfather' s, but instead, technology has shown us that our
2:21:54
eyes are not the same. Or that' s why we call it the
2:21:58
eyeprint and it' s a method of the most insecurity to avoid, because
2:22:03
that' s fraud or the footprint to actulate. We all know that another
2:22:07
of the things that technology uses is our rent run or our eyeprint. Because,
2:22:11
because it can and that our eyes resemble those of our grandparents or the
2:22:13
best of our mom or dad' s are completely and exactly different and different
2:22:18
and exclusive. This thing that happens with our eyes, for example, is
2:22:24
exactly the same with our personality. We can look like our mother, look
2:22:28
like the two of us Grandpa' s out. He can' t tell
2:22:31
you anything, because he' s out of Grandpa' s temper. Well,
2:22:33
it may look like the personality. Precisely because of this unique genetic combination,
2:22:39
it makes us unique and different. So the personality of the way each
2:22:43
of us who are listening to or talking about our way of processing, our
2:22:48
way of thinking, our way of managing emotions is unique and untransferable, even
2:22:52
if it looks a little like someone in my family. That' s the
2:22:56
personality and if we actually do it something right. That counter- studies have
2:23:01
begun to do thanks to technology or the advancement of technology with embryos in the
2:23:05
womb Mother we realize that even brothers who are genetically with the same genetic burden
2:23:11
that is not the same, but with the same genetic burden, behave different
2:23:15
in the belly of the mother. One tends to move more, another store
2:23:20
doesn' t move. One tends to hit the other tends to contain that
2:23:24
blow. One tends to be more nervous or another to less. Some to
2:23:28
suck others to move hands a lot. This indicates to us one of the
2:23:31
indicators that personality is already intrinsically written in our genetics and therefore comes as innate
2:23:37
in us. Sure, sure, but I' m sure a lot of
2:23:43
friends who are listening to us will be thinking, but I' m very
2:23:48
different. When I was little, why if I was already theoretically born with
2:23:52
my marked personality, they will also be thinking, because actually that asking is
2:23:58
very good, because it has a lot of race in it. We have
2:24:01
said that personality is pre- established in our genetics. She doesn' t
2:24:05
do it to the truth before, but she' s very influential or very
2:24:09
susceptible to our environment. It' s actually what we routinely call character.
2:24:13
That' s why the expression is that you' ve been sour with character?
2:24:18
Isn' t it an expression that around here where Joe says a lot,
2:24:20
has character been laughed at? That means, therefore, that character is
2:24:22
generated during the life of the person, during his life, during his experience
2:24:28
and in the culture in which he or she is integrated. These three factors,
2:24:33
the life of the subform person himself, the experiences he lives in and
2:24:37
the culture in which he is able to modulate, develop or even mutilate part
2:24:43
of our personality. Which means, for example, we can find some basic
2:24:48
features and talk about them. Perhaps, if two times today about extroversion,
2:24:50
how extroverted a person is or how introverted a person is, we could be
2:24:54
introverted people and be born for that example, about Cadiz, where I have
2:25:01
very good friends there in Andalusia, and that introversion is detected already is that
2:25:05
this kid is very introverted. But we take this introverted person from Cadiz and
2:25:11
we take her to Sweden and surely in the environment and in the culture and
2:25:16
we say go go to quality no more eavesdropping that is, this person is
2:25:20
very extroverted because it is Spanish and it means this or the person when changing
2:25:24
borders, changing personality, stripe is impossible. Today what happens is that the
2:25:28
culture, the environment of the fine different that personality. What we mean,
2:25:35
because depending on where it is no longer born, that introverted trend will be
2:25:39
boosted or minimized, but it cannot be completely changed. What I mean by
2:25:48
that, then, that what we live in, in the culture in which
2:25:52
we live, the environment in which we live, if it modulates as we
2:25:56
have said, can help to develop our personality and our peculiarity, or it
2:26:01
can lead to us paralyzing block or serem, we lock up or repress certain
2:26:09
traits of our personality because we are not well seen or in the culture in
2:26:13
which we are or in the family environment in which we were. For example,
2:26:15
I know several friends, but in me this measure is good. I
2:26:18
was born here, but I feel more like I' m on the other
2:26:22
side and he' s gone to live on that other side and we say
2:26:24
here I do fit good. This shows us that cultures sometimes accept the peculiarities
2:26:28
of each of the personalities of individuals and sometimes there are cultures that do not,
2:26:31
which do not accept certain personality peculiarities. So, that' s the
2:26:37
balance that we have to bring, the temperament that comes with that genetic burden
2:26:41
and the character that is that modulation of personality through what we live in,
2:26:46
from the environment in which we live, for example, on social networks we
2:26:50
find a multitude of tests about whether our way of sleeping says how we are
2:26:56
or whether I look like the mythological mermaid character or the white candity Snows,
2:27:01
why, why does it seem that the human being needs to be told who
2:27:05
that what it is The problem is that we don' t know how to
2:27:11
wean who we really are, because in reality the problem is that it lends
2:27:16
us to detecting who we really are? What happens to this thing you said
2:27:18
about social media. I too have found a lot of these apps where you
2:27:22
have to answer who you ask and who you ask yourself. They know perfectly
2:27:26
well who you are. No, for example I have gone out, because
2:27:28
this is what you said, No, because I have gone white Snows and
2:27:31
this gives me the feeling of identity to be valid, because I am white
2:27:35
snow, because I have to act like this and it seems like something that
2:27:39
is very limited. No, for example, because this is how many Disney
2:27:41
prences there are, because I don' t keep track. No, but
2:27:45
there must be fifteen good inventions. Let' s put over thirty, though
2:27:48
it' s not possible, but let' s imagine there are thirty Disney
2:27:50
Provinces. No. What happens that humanity can only be defined in thirty peculiarities.
2:27:56
Not the human being has so many more convivialities, but there is something
2:28:01
that we need to know who we are, that we need to know if
2:28:05
I am this way or there is this way. Many times what I find
2:28:07
in the consultation are many people who in the end ask me is that I
2:28:11
don' t know why I act different in different environments. I don'
2:28:13
t know what' s wrong with me, I don' t know if
2:28:16
what I am is bad. What I am is good. And one of
2:28:18
the things that happens is that these apps, for example, your tests sometimes
2:28:20
so funny and sometimes, well, so pathetic. Not because sometimes we come
2:28:24
to conclusions a little subtinas. No, because that vision on the outside only
2:28:28
places the emphasis on what we seem to be on the outside in order to
2:28:33
define or discover or transform what we are on the inside. It is a
2:28:37
danger, because the elements that we can change on the outside are much more
2:28:41
limited than the hundreds of thousands of interior combinations that we can make. In
2:28:46
fact, we will have to multiply a combination by as many inhabitants as the
2:28:52
Earth has had throughout its existence. As we said no, if there are
2:28:56
only thirty Disney principals, we can' t put all of humanity in thirty
2:28:58
Disney people. You actually have us and how we are. It has as
2:29:03
many combinations as there have been existences of people on the planet, for out
2:29:07
of seven million we are now plus all the hundreds of millions we have been
2:29:09
throughout Earth' s existence, those are possible combinations. So I wanted there
2:29:13
to be so many princesses or Prince of Disney, how much humanity existed so
2:29:18
that someone could tell us who we really are or how we are? Then,
2:29:24
something interesting is that hence the great creator said that he writes his instruction
2:29:30
as his consciousness within us, so that we know how to differentiate between good
2:29:35
and evil, between what builds us and what destroys us as human beings and
2:29:39
as peculiar ones that we are. Only a creator, like God, has
2:29:43
the ability to write within us a consciousness that serves each one of us and
2:29:48
not what we do. For example, or what has done well of them
2:29:54
would write a little princess draw the known characteroficatime you look like this because it
2:29:58
answers five questions, like this girl or like this character we have drawn.
2:30:03
So that' s interesting to keep in mind. Because to the question that
2:30:07
if the problem is that we don' t know how to detect ourselves our
2:30:11
personality, it does cost us for two reasons, because it may be that
2:30:16
my parents have not given me information about my personality or if they have given
2:30:20
it to me almost always, they have given us the same trait they have
2:30:24
always told us. Yes, she' s very nice. If she is
2:30:24
very nice or if she speaks very well, or if she is very related,
2:30:28
if she is very related, and the first thing I do about our
2:30:30
situations is that it doesn' t relate much, we always say the same
2:30:33
trait. So, if my parents one or not have been able to give
2:30:37
me information about i personality, or have always given me information about the same
2:30:39
kind of trait, the same characteristic, or have just given me these characteristics
2:30:46
by comparing or highlighting me. The very negative feature is that this child is
2:30:48
very introverted, is that this child does not speak, is that everything,
2:30:52
is that this child has always been involved pipe, is that you have always
2:30:54
been introverted and we always see it as something to the derogatory. It is
2:31:00
inevitable that you enter the information that we have about our personality is something derogatory
2:31:05
or something that we create, that is bad in us and, therefore,
2:31:07
something that tells us what you are is not good. And the other reason
2:31:11
is that no one has taught us what personality is, what it is formed
2:31:15
from, what characteristics there are in personality, how we can develop it And
2:31:20
actually, that' s transcendent. Why, then, because we need to
2:31:24
know ourselves in order to understand what we do and why we think what we
2:31:30
think and why, when certain things happen to us, we act in a
2:31:35
certain way, because it is the only way to be able to accept who
2:31:39
I am, because I understand who I am, because I understand who I
2:31:41
am, why I see if I can change someone in who I am,
2:31:46
if I am able to do it with myself, I will be able to
2:31:52
know another person and be more prepared to love that person, as it is
2:31:54
the way she needs to be loved. Although crepando and understanding, therefore determined
2:31:56
the attitudes of technical reactions certain needs. So knowing my personality not only helps
2:32:03
me, for myself, to develop balance in myself, but not to be
2:32:07
able to understand myself because I do what I do and if I want to
2:32:13
change, to be able to know what I should change and that I do
2:32:16
not need to change, but also it affects the relationship I have with others
2:32:20
and how, unfortunately or by grace, in reality, by grace less badly
2:32:24
we are social beings who need to live together, one with another. If
2:32:28
we understand our personality, we will begin to understand that if we are peculiar
2:32:33
and unique, so are others. So I must learn to understand, understand
2:32:39
and know who the other is in his personality, not in those things that
2:32:43
have stuck to us, that are bad, eh in our personality in the
2:32:46
most genuine of ours you can be transcendent to understand our personality. That'
2:32:52
s why I think our creator moves on to an entire book, which is
2:32:56
the entire Bible explaining to us things about how, about ourselves and about our
2:33:01
personality, that I' m already going to give two examples. He spent
2:33:03
40 years. God himself, dedicated himself exclusively forty years in bringing out from
2:33:09
Moses his true personality and freeing him from a cultural corset that was elitist,
2:33:15
that was superficial, that was exalter of the most basic instincts, that was
2:33:20
Egypt. He also decided to have and devoted three intense years to show Peter
2:33:26
that the impulsive personality trait had to take control of him. And so I
2:33:33
would be quoting hundreds of cases where the creator himself uniquely and perfectly frees him
2:33:39
from those things that have been glued to us externally and that have mutilated or
2:33:45
distorted. That unique personality combination that he had already written on each of us,
2:33:52
then it has to be something personally important. In addition, it is
2:33:58
a sign that the person gives is the sign that there is an incredible creator
2:34:03
who combines in an incredible and infinite way a series of personality traits making us
2:34:09
peculiar to each of us. And from there and that in that peculiarity and
2:34:13
in that uniqueness that we also become transcendent beings and also one hundred percent valuable
2:34:20
beings. Yes, yes, because one of the things that makes a unique
2:34:24
and valuable figure, one of the things that makes a Picasso painting unique,
2:34:26
non- transferable and valuable, is that it is unique, that it is
2:34:31
only a cre he has done, consummate not with his signature and only once.
2:34:35
Therefore, yes, knowing our person is something interesting, because it is
2:34:37
one of the signs that there is a creator. That' s the one
2:34:43
we didn' t revolutionize. Yes, yes, this statement is tremendous.
2:34:48
Then, understanding what you have just said to us about the need for human
2:34:52
beings to know themselves, the question arises which signals we can from late our
2:34:56
personality. Actually. In the Greek physician Hippocrates, four hundred and sixty years
2:35:05
before Christ and then the Greek physician Galen, in Christ' s one hundred
2:35:11
and twenty- nine, defined four basic blocks of blood, melancholy, choleric,
2:35:18
and plematic. I am sure and convinced that we have heard it a
2:35:20
thousand times today, after having spent almost two zero years with the poor Galene
2:35:26
doctor. The problem with these four traits that were defined is that they focused
2:35:31
on the pejorative of personality, that is, on those things that seemed to
2:35:35
be uncomfortable when going to the group in which we live, that they did
2:35:41
not rather discard or see or detect on what the personality is based. Continuing
2:35:46
to describe personality as blood, melancholy, choleric, and phlegmatic is something that
2:35:50
is completely obsolete, at least for medical and psychological professionals today, because I
2:35:52
tell you you are going to just mark that personality as something pejorative blood person
2:35:56
is the one who has a completely unstable mood. The melancholy person is what
2:36:03
he is, a sad and dreamy person of angry people. He' s
2:36:07
someone who has difficulty controlling his impulse control. The plematic person is someone who
2:36:13
has difficulty making decisions and who is apathetic. All this looks like pijorative things.
2:36:16
In fact, there is contempt and society is also asking us to change.
2:36:20
So how can it be that personality is divided into four blocks and those
2:36:24
four odors have to be able to change them because they are negative of me.
2:36:26
If I have said or if I have explained to you, that personality
2:36:30
is something intrinsic innate within us, that God has written there as a form
2:36:33
of his signal, his rubric, his subject that he wanted a child,
2:36:37
like us, unique and exclusive throughout the world, because this has changed over
2:36:43
time and with time and the development of technology has helped us to be able
2:36:46
to do much wider field studies. And in this five average male factors have
2:36:50
been differentiated, and we have gone from four or five. I don'
2:36:54
t know if I' ve done it very well. Yes, actually,
2:36:56
yes, because they are not factors based on prior things or that are negative
2:37:01
or things that make the group uncomfortable in a personality, but they are five
2:37:05
factors that end up being described in sixteen traits. They are, because they
2:37:11
are neuroticism, without you making quick conclusions about what urotisism is, because people
2:37:15
sometimes use this word in a prior way pulls and it is not erutism.
2:37:18
Extraversion or introduction, openness or reason, the tendency to be closed, to
2:37:24
be open, to experience, kindness and responsibility. These are the five factors
2:37:31
and they all describe sixteen elements that all of them combine, so we have
2:37:37
thousands of combinations and that we have described based on what the human being can
2:37:41
see from within. If God could describe to us the multitude of factors that
2:37:46
he has in mind to make the personality, for they would not fit best
2:37:50
in books, but at least from psychology we have been able to describe,
2:37:54
for those sixteen traits that, when combined between them, give us a multitude
2:38:01
of peculias and different people. Knowing that these five traits exist at least that
2:38:05
we know or these sixteen help us to know more or less where I go,
2:38:09
For example, within the trait of what we call neutism, there is
2:38:15
how we tend to live or experience experiences And we tend, when we live
2:38:20
an experience, to go through tension or nervousness, to be a person that
2:38:24
tends to worry or that tends to pass fear, to be a person that
2:38:28
tends to live anger and frustration, with some patience or to live emotions of
2:38:33
sadness, hopelessness or usually given guilt with intensity. And people who are very
2:38:39
sensitive, those people who are guilty and therefore take a sense of responsibility over
2:38:41
everything that happens to them, and people who do not tend to make it
2:38:45
harder for them to understand their sense of responsibility and therefore have feelings of guilt.
2:38:50
Within neutism, we also have the feeling of shame or ridicule. There
2:38:54
are people who live a lot of shame or a lot of ridiculous feeling right
2:39:00
away in any situation and people who do not tend to live few feelings of
2:39:05
shame or few feelings of ridicule. And that has to do with a trait,
2:39:07
not just how much I may not have enjoyed it many times, but
2:39:11
in a trait there are people who are more shameful than others, and they
2:39:15
have not only to do with who has crushed me with it, but they
2:39:18
can be the same child with parents, who have never worked under humiliation and
2:39:22
who one tends to be more shameful than another. Also, as we are
2:39:24
impulsive and how we live our sense of controlling our impulses and our needs.
2:39:31
There are people who find it a little harder to control their impulses and their
2:39:35
needs and need to cover them quickly. And there are people who are not
2:39:39
able to endure longer the impulses that come to mind or desire, to do
2:39:45
certain things and the needs are able to endure them. This looks like good
2:39:50
things and bad things, well, depending on where I looked at it.
2:39:54
For example, if our partner relationship, our partner is not able to express
2:39:56
their needs to me, it will be very difficult for me to understand the
2:40:03
truth to perceive them and, therefore, to try to cover them. And
2:40:05
without a couple relationship, I don' t feel able to have the feeling
2:40:09
that I can meet certain needs of my partner, because my partner will slowly
2:40:13
die without telling me and that will break the reaction. Therefore, not saying
2:40:18
our needs and having a great number of impulses is not always the best.
2:40:22
And who reverses being a hyper- demanding person and all the time talking about
2:40:26
my needs and keeping in mind that the person I live with also has a
2:40:30
needs. It can also do harm, which means that the personality is neither
2:40:33
good nor bad, but that we must learn to develop it. And there,
2:40:37
within every human being, there is not only this package of personalities that
2:40:41
is the rubric of God, but with that package, God has been clothed
2:40:43
with a series of consciences, a consciousness that makes us feel inside that we
2:40:50
are doing well what we are doing wrong. When I see that I am
2:40:56
being completely self- centered, I realize that others begin to suffer around me
2:41:00
and start to feel bad. When I make others do, I start to
2:41:03
realize that there' s something that doesn' t work. That realization is
2:41:05
that inner consciousness that is within us. Because God is good, God not
2:41:09
only does not give us a personality, but a manual of instructions. It
2:41:15
gives us a very sophisticated, incredible and magnificent machine that makes us feel and
2:41:18
live in a special and unique way. But it gives us a manual next
2:41:22
door so that we can live accordingly, so that we can live in that
2:41:28
peculiarity, live in a balanced way and not doing harm to others or that
2:41:31
the others deny and give This, for example, these five factors that I
2:41:35
have said anxiety of hostility, emotional states, the social anxiety that we live
2:41:41
or impulsivity or vulnerability. There are six factors that are only in one.
2:41:43
Notitism, for up to that is what we have read as scientists, because
2:41:48
of this there is a whole list. The extroversion, which has to do
2:41:50
with whether to establish links or not, the Gregarism, which has to do
2:41:56
with whether I like to be in the company of many or few. Assertivity,
2:42:00
that is, if I have the ability to know, to express to
2:42:03
others what I need and, therefore, to convince them to understand me.
2:42:07
The activity, that is, if I like to be busy or rather a
2:42:09
person who needs to be unoccupied. In things, the pursuit of emotions.
2:42:13
If I am a person who needs to live a stimulus, I am a
2:42:16
person who needs to live the active life. As for emotions, to live
2:42:18
many things. There are people who don' t that when they see someone
2:42:22
with a lot of emotions, it' s like they get stunned and split
2:42:26
up for little by little. For example, I know I have the tendency
2:42:30
to generate this order and more, and grace says it' s worth too
2:42:35
much stimulation. I agree, because this shows us that there are peculiarities.
2:42:37
When I find myself during a person where I know that overstimulation will not help
2:42:41
you. I have to learn to modulate the search for emotions, I have
2:42:46
to learn to modulate it, but you want to understand me with that person
2:42:50
who is not clear. But in that modeling. I have to be able
2:42:52
to receive the person, but you have to know that I am. So,
2:42:54
if I don' t know these traits or nobody has told me about
2:42:58
them, or I don' t know that there is personality, how I
2:43:03
' m going to know who I am and how I could know yes,
2:43:05
I have to change or I don' t have to change, or even
2:43:09
how I should change without killing myself or without killing that God wrote in my
2:43:11
life. I think with all these touches you' ve given us, neuroticism,
2:43:16
our version, openness, kindness, responsibility, we could keep talking clearly,
2:43:20
describe a little who we really are. That is why the subject is
2:43:26
very rich and very broad and we could also continue with it, because it
2:43:30
is a subject that gives much of itself this and that helps us to understand,
2:43:35
namely a little, describe the map of ourselves and others also of who
2:43:41
we are and who others are and who the other or the other is.
2:43:46
No or how they are absolutely then, well, friends and friends, I
2:43:52
think we stayed here today and we were very satisfied, because I think there
2:43:56
have been very good notes on who we really are discovering our true. I,
2:44:01
therefore, dear Judith, do not keep all that panoply of things that
2:44:09
you have told us interesting. This is to keep talking about it. Uh,
2:44:13
really, yeah, because personality is good, it' s all hard,
2:44:16
it has to be a world, because it' s part of what
2:44:20
they decide makes us unique. So if God has done something so great and
2:44:22
he is so great, it has to be very fatty it is extensive the
2:44:24
subject is not, but it is a very beautiful and wonderful topic. So
2:44:26
when you want to come back to our personality and who we are. So
2:44:33
help me send you a very affectionate hug. Judith, that' s always
2:44:37
a hug if you want to visit our website, the wwwwww. Stop the
2:44:52
train of life. Stop the train of life to the evangelical churches, a
2:45:09
place of peace and friendship. You can freely attend the nearest evangelical church in
2:45:16
your neighborhood or your population. You' ll be very welcome.