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EL TREN DE LA VIDA 04-07-24 · EL TREN DE LA VIDA

• 0:13
  Good morning, friends and friends, I am Julio Pérez and this is the
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  train of life, a radio adventure along the routes of the heart. I
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  want to invite you to travel with me and dream together in a better world,
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  a different world where men and women of good will can live in peace
• 0:38
  and freedom. The train of life is a magaxin of good news and hope.
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  This is a radio time specially designed for people like you and like so
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  many truth seekers, of the only truth that can make us truly free come
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  Te, I invite you to travel with us on the safest train of all
• 1:07
  that will definitely take you to safe harbour. This is the train of life.
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  Or ask good morning Spain, bon día, friends and friends, from
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  this corner of this Iberian site, from Te Barcelona, to all the towns,
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  of brothers, of cities of Spain, speaks Julio Pérez, this living
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  parable. Thirty- two years later, untiringly, we are still on the
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  train of life. Sign up with us and enjoy it too we go there,
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  ladies and gentlemen, very welcome to this traveling train. It' s
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  the train of life. It' s like life itself, it' s
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  a living parable, a little that represents each and every one of us,
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  in particular. This is life a journey, an unstoppable journey. On the
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  other hand, sometimes it is a frustrated trip, in the worst case scenario,
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  fatal trips, on other dangerous trips, but also trips that arrive to
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  a good destination, to a good port, at a good end, to
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  the end of the season of life and arrive well. And they' re
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  good. You don' t always have to talk about life' s bad
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  circumstances. But since we see so many things and hear so much about everything
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  imaginable and unimaginable happens today, we only lack the artificial intelligence that does to
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  us things that the magician pot is not already able to do. It can
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  leave us fascinated truth, confuse lies with truth. That' s what could
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  happen. But anyway, here we are on the train of life and today
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  we have good friends, very good company. We have four interviews. Let
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  me look. We are here at our Emissor Center in Barcelona, in Montjuich.
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  There we have our centerview in a very privileged place and today we are
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  working on works this weekend, because we are doing a new readaptation to improve
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  coverage and technological mechanics. Let' s also call it that no and we
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  are all day that we start Thursday morning and then we follow Friday on so
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  many friendly stations on Saturday through the network of Dinami Radio stations and also on
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  Sunday and also the radio stations television, Vida, radio Encuentro and so many
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  other private stations in many cities, sister and friend stations that also reproduce the
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  train of life in many Spanish cities. Anyway, think that we add more
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  than a hundred cities that directly tune into the program Thursday, some Fridays,
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  many others, many Saturdays, Sundays, many others and Mondays including throughout the
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  Spanish Levante, including reaching Andalusia, as far as Granada, Almeria and very
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  Malaga many parts. And there is the Train of Life, traveling through the
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  children of the human soul and talking about many things. And this morning we
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  have always reminded you that we are on the thirty- two anniversary of the
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  Train of Life. You must have seen the program that gave us good news,
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  our weekly Spanish television program every Sunday on Spanish TV' s two at
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  ten- fourth in the morning. The last program that was broadcast was that
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  of the Evangelical Hospital Evangelic in Barcelona, or a beautiful, wonderful, flagship
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  of the evangelical social work in Spain. But in the past week we were
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  there Onda Parradia, doing a report with our dear friend and brother, director
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  Esteban Lozano, with all his team and our team also a magnificent report about
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  Onda for radio and also about the train of life Magaxing, which was precursor
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  of a new format on evangelical radio in Spain as regards chat interviews, curiosities,
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  topics of social interest, good practices, etcetera, etcetera. Well,
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  here we are and this morning we also have Alfonso wardrobe theologian and writer,
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  good writer, Alfonso, and I see him now retired, jubilant, but
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  he we count on many times look we have an interview with him about philosophy
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  and Christianity. Philosophy and Christianity have something to do with each other. He
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  has written about it, things that come intro to philosophy and philosophy and Christianity.
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  Of the best books I have read about philosophy, I have read secular,
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  some and Christians of this subject few very few. The best thing I
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  ' ve ever read is Alfonso Ropero' s philosophy and Christianity have something to
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  do with it. I, when I began to incorporate late into the culture,
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  began to devour everything to the atheists Paña, to a barsal three pool
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  néxito, to the main works of nix Federico Ixche, thus to Bló Zaratrusta
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  and all the others, the antichrist and an endless number of works and all
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  that fell into my hands. No, obviously, I was talking about Erick
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  Front the other day that well, he was the very interesting man, by
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  the way, the art of love and the fear of freedom. Well,
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  many things that from that time, in those years vibrated, were when democracy
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  began to emerge in Spain. Well, I a little earlier joined the late
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  culture, 20, late, 20 years old. Well, there my inducer
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  was my good friend Guillen mail to a pro- man journalist who has three
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  races and had just arrived. We were in Melilla doing military service. Alone
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  and cute and clear, the talks were very rich. And he was the
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  one who brought me into the world of communication and journalism, into the world
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  of radio. I was introduced by my mentor, Jaime Philix, a man
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  who was key to the topic of the spoken media, in this case of
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  radio. But, I want to tell you and I began to read philosophy
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  and everything I read, of everything that and some say good, but you
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  have to be careful, because it can be toxic to your faith hear,
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  I reaffirmed my faith more than ever I saw Jesus as the great hero of
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  my life, as the savior of my soul, the redeemer, and besides,
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  I was not afraid. I tasted good. I believe that in the
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  help of the spiritist he taught me to filter and to see and to understand
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  until I discovered the influence of philosophy in Christian theology. Understand Calvinism, in
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  all, in fact, many of the greats of the Church, of Christian
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  patristics. They were men with very high intellectual formation and philosophically even martyred justino
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  and many. Or well, I no longer say Ausin of Hippo, who
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  also had a great formation and hence philosophical concepts are poured into theology that some
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  have not been so healthy, but many others do. So Alfonso Rupero tells
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  us about philosophy and Christianity. If they have anything to do with each other,
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  let' s talk to him. Don' t miss it then and
• 10:45
  then we continue to the next station with clinical psychologist Daniel Gaso. Daniel always
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  has something very special. What happens to us when we lie. This is
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  a theme that we have reproduced once again the lie. These days I was
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  thinking about lying psychology I' m going to buy a book from a professor
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  on this subject. In the new reversals of lies. But the psychology of
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  lying and the truth is that lying is a universal sin that has been socialized
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  in every order of life, in everything in politics, I no longer tell
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  you no, but in social life, in advertising, in human relations,
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  in the family, in teaching, in culture and as far as we are
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  concerned, it refers to why it is instinct to lie and, in the
• 11:33
  worst cases, to lie compulsively, opathologically or destructively. Lying is a cancer
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  that can kill us. But Daniel Gaso tells us what happens to us when
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  we lie, when we lie regularly or often or with greater intensity, let
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  us listen to the case on such an interesting subject. José de Segovia to
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  another number, one, of journalist, of pro for the real ones,
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  besides communicator or magnificent where there are them. He is a great theologian,
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  in addition, a man of understanding, a true intellectual of anything that is
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  put before him and we speak, of course, Protestant pastor, and we
• 12:28
  talk about what the new birth is. We' re not talking about reincarnations.
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  Don' t get confused. Hey, when Jesus and Nicodemus meet,
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  they don' t talk about reincarnation. That concept did not exist in the
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  mind, in the social imaginary, at least in that sphere. But you
• 12:46
  can confuse the new birth you are born again spiritually. No, no,
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  the non- birth. It is a metamorphosis, it is a transformation,
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  a methaneia, change of mind and change of heart and attitude of life.
• 13:01
  It is an integral inner change is conversion. Some say well, first the
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  birth comes, then the conversion comes, or the other way around it gets
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  into a mess, there it is totally inappropriate, but very interesting. With
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  our friend José de Segovia, I already tell you journalist, theologian, pastor
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  and commentator where there are and do not believe, that we have something else.
• 13:26
  We have our friend. She' s a quintana, a guintana,
• 13:31
  she' s a protest pastor, she' s a very bold woman,
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  she' s a real woman. She' s a fighter for as long
• 13:35
  as I' ve known her for many years. She is a philologist and
• 13:41
  pastor in the city of Madrid in practice and we talk to her. She
• 13:45
  is the president of the Seneca Falls association, which is the Christian feminist movement
• 13:52
  that was the forerunner of the feminist movement but they were feminists, paradoxically claiming,
• 13:58
  therefore, rights for women, equal rights to those of men at work.
• 14:05
  Already at the dawn of the late 19th century, the beginning of the
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  20th and Seneca fals and also defended life, life, life in the mother
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  ' s womb. Today is quite the opposite. Feminist movements are pro-
• 14:24
  abortionist and good and more things, but what to be a woman. Today,
• 14:28
  in the 21st century, we talked to a woman who was very experienced
• 14:33
  in the subject that is Sun quintana. Don' t miss it. And
• 14:37
  well, nothing more, because and nothing less Alfonso wardrobe Daniel Gaso José de
• 14:41
  Segovia is a quintana. Four first swords of the subjects we have to enjoy.
• 14:48
  Is this the train of life? You can accompany me, you can
• 14:52
  write to me if you have any interest in any subject or particularity of what
• 14:56
  you hear today. Julio Perez takes the train of life? It' s
• 15:01
  Julio on the train of life, point is. I answer him, because
• 15:05
  we go there, come on, You can send your message through our Facebook,
• 15:11
  through our Facebook, entering between his double- eyed point the train of
• 15:15
  life, point is the train of life, point is. They remember that
• 15:20
  this way you collaborate with us. Tell us your impressions, ask us and
• 15:26
  participate actively. We want to meet you. We want to meet you.
• 15:31
  Enter our website three your double points, the train of life, point is
• 15:35
  and follow us through Facebook, through ugly Yes I haven' t been easy
• 15:54
  days, that things haven' t come out. How you expect I understand
• 16:00
  you, I can see that your tears are real, that it hurts you
• 16:07
  what has happened and in that sense, I can understand you. But we
• 16:11
  have to get up. It' s not just you' re here,
• 16:22
  they' re to stretch out your hand and forget about your rapacious that they
• 16:30
  ' re from if they' re going to disdain where they eat, they
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  ' re still worth the pears, that there' s a lot of life
• 16:45
  ahead, it' s worth it, you' re not out by accident,
• 16:45
  you' re still worth it. This or n will go forward and
• 16:53
  forward your sadness will become joy and your best smile. Everyone can see.
• 17:02
  You have to get up first. You' re not just furo here It
• 17:12
  ' s going to spread call and forget about your franka. Even if sobte
• 17:19
  siva deperien are determined that there is stagnant, to continue badly in the pear,
• 17:26
  that there is a lot of life ahead, to continue worth the vera,
• 17:33
  you are not here by accident, to continue worth the pear or ofuo
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  uy ay yo mala, God is with you become feli, sir you are
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  not allowed good dream, forget of your failure, although they are of serious
• 18:22
  silva. If andstene desay stagnant, continue to be worth the pears, that
• 18:27
  there is a lot of life ahead, to continue pears, you are not
• 18:36
  here by accident, to continue worth the sorrows and forget about your past,
• 18:42
  to continue worth the fight of mistakes, to learn, to continue worth the
• 18:48
  sorrows, or you are here by accident. If it' s worth it,
• 18:53
  there' s a lot of life ahead, still worth it for your
• 19:02
  safety. Use the belt. We have replaced this announcement of nine hundred and
• 19:04
  seventy- three. Why not put on your seatbelt looks like a thing of
• 19:07
  the past. Let' s see what affects a collision at 50 kilometers per
• 19:11
  hour and tintiole for, but it' s not. Today. One in
• 19:18
  four road deaths was not wearing a seat belt Put on a belt Directorate General
• 19:26
  of Traffic, Ministry of the Interior, Government of Spain will see in the
• 19:30
  discography signs in the effect that after birth they may have problems of integration or
• 19:33
  difficulties in exercising professions of responsibility and even situations in which their physical integrity or
• 19:40
  their life is endangered. But what' s it about, doctor, you
• 19:42
  ' re gonna have a little girl. Discrimination against women in society leads to
• 19:45
  abuse of injustice and ill- treatment. Don' t let them in act
• 19:51
  with Amnesty Org Amnesty International, the project studying in the United States and teaching
• 19:56
  them how to play football really are Emilio and Raul and one of them has
• 20:02
  schizophrenia, but their dreams, like anyone else' s, have no limits.
• 20:04
  Let' s not put them on us. Integration is always the best
• 20:07
  response for the social inclusion of people with mental health problems, Ministry of Health,
• 20:12
  equal social services of the Government of Spain. If you want to visit
• 20:18
  our website, the WWWW. The train of life. The train of life.
• 20:23
  Or so, ladies and gentlemen, if we are this morning in direct
• 20:56
  line with Don Alfonso closet the N, as we have told you, he
• 21:00
  is a writer, lecturer, theologian and also editor of editorial Clie, but
• 21:08
  we are talking to him this morning about philosophy and Christianity. A man of
• 21:14
  understanding, versed in the question among many others, among many others, and
• 21:18
  well we have the pleasure of talking to him about philosophy and Christianity. They
• 21:22
  have something to do with each other or the worst cases, according to some,
• 21:27
  are antagonistic. Someone has said that religion does not work with reason,
• 21:32
  it works with feeling, with faith. That' s what Manuel García Morente
• 21:37
  says. There, in Buenos Aires, they call with that beautiful word that
• 21:41
  you have palpitos. When you work with feeling and with faith, it is
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  not done with rational evidence. Therefore, in some way religion can replace philosophy,
• 21:49
  but then religion does not serve means anything, he tells us in his
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  introduction to this book of philosophy and Christianity. I don' t make such
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  a statement. Don Manuel García tells us, religion has a function and plays
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  a role that is necessary in life. Well, come on, let'
• 22:11
  s see the subject of philosophy. Good morning. Dear friend, Don Alfonso,
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  wardrobe Hello, Well read, thank you for being with us. Dear
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  Alfonso, and philosophy and Christianity appear. Well this book, which was published
• 22:30
  some years ago, introduced to philosophy, one of them, a Christian perspective,
• 22:34
  and also the other philosophy and Christianity. Why these two books arose,
• 22:41
  this answer at that time and why it is still current, Alfonso, because
• 22:48
  they did arise, like everything that arises, from a personal restlessness, almost
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  all our work, because it obeys our person, our circumstances and always to
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  state the philosophy since I have memory, well, not memory, but yes
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  of quite young and after arriving at the Faith, that for me it was
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  an important act that changed my life, not in vain we call it a
• 23:11
  new birth and I believed, therefore, that the Faith has nothing to fear
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  of reason. But the truth be told in church settings and above all and
• 23:18
  the pastors always warned me against the readings I was doing. So much as
• 23:26
  usual. I also like the Spanish philosophy of you that hasé, Julián,
• 23:29
  Marías and others, and I was a little annoyed that they believed that philosophy
• 23:34
  is a force, so to speak, high to the FE. In my
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  case it wasn' t the other way around in philosophy. I was greatly
• 23:42
  helped at a time of crisis of faith by reading Soren Hetkergar, who was
• 23:48
  a great philosopher, as well as a great believer in his study of mortal
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  illness, which for him is sin. That study, that analysis was made
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  to him, because he saved me from a crisis. Then it was not
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  only my experience that told me that something had been wrong and wrong I thought
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  good and tolerated it. Then, in time, I didn' t get
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  to tolerate it. At first. I understand that the shepherds have not passed.
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  Sometimes they have gone through seminars or Bible schools where there is no subject
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  dedicated to the history of thought or philosophy with which they could have a general
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  view, not only of the negative aspects of philosophy, but of the positive
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  ones. So, well, in that case I attributed it to that ignorance.
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  Not guilty and I didn' t care. But when time goes by
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  and you talk to more people within our circles who should know and still try
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  not to want to know the mutual relations that exist and that there has always
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  been and indeed Christianity from the beginning, already the Apostle Paul tried to dialogue
• 24:56
  with the Greeks in Athens. He went there to the hill of Mars the
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  aeropagus and had that splendid tremendous message. He is the one who deals most
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  with the messages or sermons of the Apostle Paul and Christianity has always had a
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  concern to come to reason and what will then be said to seek a regenerated
• 25:22
  reason. Reason you have spoken well of feelings, emotions with what seems to
• 25:29
  play religion and it is true and it is not true. Religion also has
• 25:32
  great reason for reason, for logic, for our understanding, so impossible sometimes
• 25:40
  to come to understand the existence of a single and at the same time triune
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  god, for it is a question of debate and logic and much analysis.
• 25:51
  And the same is true of the theme of divine incarnation, the theme of
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  eternal damnation. To what extent are all these subjects that, although they are
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  religious, are philosophable in terms of what they demand, logic and reason,
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  that I have an answer, since no one is happy not knowing things,
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  I mean, no one wants to be ignorant. We all like and enjoy
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  knowing from childhood, we ask why of everything and the older we ask ourselves,
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  because the questions are already more complicated and to no one, nobody is
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  funny or convinces us and on the other hand we are very depressed that we
• 26:30
  are thrown away with more uncle. You don' t care about that.
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  We want to know the philosophy of that movement and religion, the Christian religion
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  and all religions also want to know, they want to know what happens to
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  the life of man after death. There' s a beyond, there'
• 26:44
  s no beyond. In other words, religion also began in its origins as
• 26:48
  a philosophical question. If we understand by philosophy, the search for knowledge,
• 26:55
  morals, knowledge, then religion what happens, which is more ancient agnosses and
• 26:59
  is nourished by metaphors of myths that make a lot of sense and have a
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  philosophy. Let' s say in embryo that we have to develop, there
• 27:11
  is a very rich symbolism, because, of course, all this comes from
• 27:12
  religion. Well from the origins of man, even those who do not believe
• 27:17
  in the special creation of Adam and Eve, to the same anthropologists who study
• 27:23
  the fossil gestures of man of atapuerca or even more backward, to the early
• 27:30
  humans, for it is already observed detail that they were religious men, religious
• 27:34
  beings by the way in which they buried their dead paintings in the caves where
• 27:40
  they hid. So, religion was the first logical and rational action of man
• 27:45
  to understand the mystery of the existence of Christianity, for the continuity of that
• 27:52
  primordial man, created by God and I repeat, does much harm to people,
• 27:59
  to churches, it is even to the outside penmisar that there is an
• 28:03
  opposition between you reason and more to what the feelings of ur Gai Gazet,
• 28:10
  who was not a believer, was rather a goodagnostic, but a man who
• 28:14
  understood the Christian faith very well, He did not speak of reason as some
• 28:18
  think the reason was devious. He speaks of cordial reason. For me this
• 28:22
  is one of the most precious and fruitful discoveries in my life. Cordial reason
• 28:29
  has to do with the Latin core, that is, with the heart.
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  A reason that arises the heart. Let' s get a head start on
• 28:37
  this. Ortegése is saying it. He' s not telling you a believer.
• 28:41
  He is saying a man who has analyzed the philosophy of his time and
• 28:45
  life, which is what worried him the most, and he with his theory
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  of reason vitalism, that is, the vital reaction the reason that is based
• 28:55
  on life and that he understands that reason is not an absolute, is a
• 28:57
  part of our life. And all that Christianity defends, that truth is reached
• 29:03
  by feeling, by conversion, by doing, by fulfilling the word that is
• 29:08
  not excluded, that is faith as another text says, the apostle Paul.
• 29:15
  We have nothing against the truth, but for the truth. The truth is
• 29:19
  what the Christian also seeks, seeks it with other languages, other ways of
• 29:25
  speaking, and some, unfortunately, do not seek because they think that good
• 29:30
  Christ is the truth, for if they already have Christ so that they already
• 29:33
  have everything, but Christ more than the concept they have in Christ. Christ
• 29:37
  always overcomes us and Christ has a message also for the thinker and for the
• 29:41
  philosopher. But better, what to leave any more questions to not be me
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  just the crible, It' s not very interesting in what you' re
• 29:51
  counting Alfonso. Gentlemen, we' re talking to Alfonso wardrobe this morning about
• 29:55
  philosophy and Christianity. In addition, he has written two works about introduction to
• 30:00
  philosophy, a Christian perspective, also philosophy and Christianity, integral and integrative thought,
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  very pedagogical books already a few years ago that were written, but they
• 30:11
  are really very current as a perfect introduction to philosophy even from the Christian perspective,
• 30:19
  but in faith and reason, in those two parts of your work that
• 30:26
  you approach in such an interesting way Alfonso this Christianity and philosophy, Christianity the
• 30:33
  only one that exists, of course, with many interpretations, of course,
• 30:38
  and philosophy that misunderstanding, almost chronic between philosophy, reason and faith, that
• 30:45
  kind of demonization of philosophy that, after all, philosophy is love of wisdom.
• 30:55
  Why, then, it does occur because of historical causes. That is
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  why the first book Cilsury of Christianity and I call integral and integrative thought,
• 31:08
  because we have Christians, but we also have to say that we are Christians,
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  evangelicals or Protestants or charismatic or whatever we want that we have a date
• 31:21
  of birth in Christ, in faith but historically, because in the age of
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  reform, in the sixteenth century, where until that time, until the sixteenth
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  century, philosophy had lived peacefully with Christianity. And think about taking it to
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  Timo Anselmo of Canterbury, Escotorigena and all the greats of scholasticism. Philosophy,
• 31:44
  of course, sometimes seemed to complicate religion and then lutero a satre with all
• 31:49
  philosophy in the name of the principle of access, which was well to save.
• 31:53
  If philosophy is not needed, we are not saved by knowledge, we
• 31:57
  are saved by God, who has made for us the sacrifice of his son
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  on the Cross. Then those were seized, disintegrated the harmony or synthesis that
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  had taken place, because when taking from here it does not rationalize, so
• 32:14
  to speak, faith. He does not do it to remove them, for
• 32:19
  the edges of the faith, to deny the faith, but he is really
• 32:22
  fighting the thinkers and Islamists or Muslims who in his time led philosophical thought and
• 32:31
  he thought that the Christian could not stay behind, let' s say in
• 32:36
  this career of ideas. And furthermore, the Island is not that it had
• 32:38
  a philosophy superior to the Christian one. It is a fact historically demonstrated that
• 32:44
  Islam, as it conquered territories, over all the territories that had previously been
• 32:49
  Christians, because the whole part of Palestine, Syria, North Africa there were
• 32:52
  therefore very rich Christian communities and when they conquered then, already part more oriental,
• 33:00
  they appropriated the books that were Christian in Greek, that in which they
• 33:06
  were concerned to fear philosophical and thus discover a new world. And the same
• 33:15
  thing makes him take it from here to discover that new world that the Church
• 33:21
  had left a little aside. But of course, for three hundred years all
• 33:25
  the scholastics were debating the issues and the error or confusion arises between not knowing,
• 33:34
  to delineate what is the way of salvation that so much as the churches.
• 33:38
  In this case, if it is implemented very clearly, the path of
• 33:43
  salvation is open to ignorance and worship, to all equally, because it is
• 33:46
  not based on the logical or rational perception we have of God and his doctrine,
• 33:52
  but on trust in a God who offers us salvation in a free way.
• 33:57
  That is the change of salvation, but it is for him also of
• 34:00
  salvation. There comes a path of follow- up, of discipleship in which
• 34:05
  one is not only called to love God and to love the next, but
• 34:08
  is also called to evangelize, that is, to share his faith with others,
• 34:14
  to give reasons for his faith and for the reasons of our faith.
• 34:16
  Not only can we say believe and repent and then you will understand the old
• 34:25
  cer already days. He is one of the first Jewish Christian philosophers to be
• 34:30
  called Martyr, because he certainly died as Martyr during the Roman Empire. The
• 34:37
  first three chases. He is a man who tries to convince his fellow men,
• 34:45
  his fellow countrymen and in his time, embarrassing himself as a philosopher with
• 34:51
  a white robe, a robe, which is what they wore, but is
• 34:53
  thus called a philosopher of Christ. They had nothing against why, because the
• 34:59
  Philosopher and that' s rescuing. This aspect is also a kind of religion.
• 35:04
  Laity when people lose faith is not that they stop believing in anything.
• 35:08
  Just take a substitute. Normally today these books, which have been so popular,
• 35:16
  which is more platoon and less profane many others and rescue what in its
• 35:23
  beginning was philosophy an orientation in life, when Christianity also an orientation in life.
• 35:30
  Christianity also responds or tries to respond to the great concerns that distress us
• 35:35
  all what I do here and where I go, what sense that in my
• 35:38
  life and Christianity with religious languages, gives some answers. But that these answers
• 35:44
  given by religious language can be argued by Julián Marías to the Spanish philosopher that
• 35:51
  he, if he was a Christian, said that religion is not a philosophy.
• 35:54
  But in Christianity it is not a philosophy, because it is a way
• 35:58
  of salvation. But of him very moment that salvation affects man and man in
• 36:02
  society. Man and society are philosophable themes, and Christianity needs a philosophy to
• 36:07
  understand man, which is the so- called anthropological philosophy to understand society,
• 36:14
  than in sociology. Then today we would say, then, that psychology and
• 36:19
  so many elements that enter into the most amazing thing on this planet that man
• 36:24
  will see and, as he says, that the crown of creation is the
• 36:27
  man who bears the divine image and likeness. So, for that we need
• 36:32
  in philosophy how we need the sciences. Then, if the yglesias in some
• 36:37
  way develop an antagonistic spirit, disintegrating faith and reason, for the truth deprives
• 36:44
  young people of the future or places them in a presence that made fremic,
• 36:50
  on the one hand Christian, with the heart and, on the other hand,
• 36:53
  mediagnostics, almost with the brain. That cannot be allowed and must be
• 37:00
  maintained and served in both directions that we can learn and at the same time
• 37:06
  teach something in these fields and if not, then of course, we mortgage
• 37:09
  the future. And unfortunately, that mortgage and that' s why our churches,
• 37:15
  unfortunate people, sometimes focus a lot on the most popular classes, that
• 37:20
  you have to get to them, in the conflicting classes, with problems of
• 37:28
  some kind of dependence, whether drugs or alcohol or, this is good to
• 37:32
  get to these people of the Christian, that much more. We have something
• 37:36
  to say to the marginalized and to people with problems, but also to educated
• 37:39
  people who want to know and who need as the one who knows the love
• 37:45
  that for us is the supreme love of God. And so. But in
• 37:50
  the reform, by separating that synthesis that happened and getting the question what happens,
• 37:57
  the churches began to look at themselves a lot and began the Lutheran Calvinist
• 38:01
  divisions, similians to abatis, also onites, and so up to one hundred
• 38:07
  and six hundred branches that in fixed places in how to get to the world
• 38:12
  and present a coherent vision of the faith is that each one defends his peculiarities,
• 38:15
  the one that is arminialism, that the Calvinist to Calvinism and loses the
• 38:21
  best ceres and the best efforts in internal struggles, instead of understanding that society
• 38:28
  and that world to which we are called to serve and that for that we
• 38:31
  must study it and not devote so much time to fighting each other when we
• 38:37
  are called to be light and salt of the world. This is, by
• 38:38
  the way, many of these theologies influenced by a strong philosophical component, especially
• 38:45
  Greek. Of some of those theologies that you have mentioned by influence, no
• 38:52
  doubt, but beyond that, for example, in the history of the fathers
• 38:55
  of the Church, noble men as hygienes and I think Tertullian Eusebius himself,
• 39:02
  Augustine himself, whom we respect so much, men eminently with a formation of
• 39:09
  the apostle Paul himself, with an intellectual and philosophical formation, beyond the mystical
• 39:16
  and spiritual, which was the essentiality of his experience. But evidently, he
• 39:23
  was a man with a great intellectual background, right, and others on the
• 39:27
  list are endless, exactly on the list is endless. But all the patristics
• 39:35
  were in more, especially the cappadocios, the Greeks. This comes from philosophy,
• 39:39
  they become Christians and the fervor for faith leads him to neglect philosophy a
• 39:43
  little, But of course, they have that philosophical background that is given in
• 39:46
  his works. Agustín The same. Augustine comes from the rhetorical formation, which
• 39:52
  was the academic formation that was then given included logic, which was philosophy,
• 39:57
  included language, it was to be able to defend itself by transmitting ideas.
• 40:02
  And he, for he is not the father almost of modernity. I am
• 40:07
  referring to Gustin and with faith and one reads his comments that he makes to
• 40:10
  Genesis or to anyone else and you are amazed at his psychological and theological and
• 40:17
  human penetration of the biblical texts, because he has a full formation of the
• 40:23
  culture of his time and knows how to draw out the Bible, for riches
• 40:28
  that sometimes we do not extract if we do not study and investigate him and
• 40:34
  the same can be said all the Augustinian schools that followed him and, as
• 40:39
  he has mentioned origins, that it was also a portent of knowledge and openness.
• 40:45
  And at the same time, the first systematic theologian in his Treaty of
• 40:51
  Principles is all the most complete theology that even pagans used to solve certain questions.
• 41:01
  And yet, I repeat, that is broken in reform. Then sanctism
• 41:07
  and its logic and understanding have its cause. But of course, it'
• 41:10
  s been five hundred years. We can' t be anchored in the past.
• 41:15
  And that is the problem that many people who just want to do a
• 41:21
  dichotomy between gospel and cultural life, who do not understand that we also have
• 41:27
  a cultural mission and the gospel holds us only for the abhorrent sinner who is
• 41:32
  in the vice of the Gospel. It also has to enlighten the person who
• 41:37
  is apparently good, even if he is a sinner, who has concerns,
• 41:40
  but whose logic at the moment does not allow him to accept the faith because
• 41:49
  it sounds irrational to them. But also in this century there have been cases
• 41:52
  of spectacular conversions of highly formed philosophers, specifically who have embraced Christianity. Moreover,
• 42:00
  in most universities, especially Spanish, there are professors of philosophy where we
• 42:07
  have a series of philosophers with a Christian background, usually Catholic. But if
• 42:15
  I think Abran Jacinto Choza, Carlos Barils and others, can amazing the number
• 42:22
  there is, I would say that almost one by university are doing very important
• 42:28
  works, especially anthropological studies, which is the field of philology and that we
• 42:32
  must take advantage of. The one I mentioned before Julian Marias was the roof
• 42:37
  of a book dedicated to the process of Christianity, problems of Christianity and its
• 42:43
  metaphysical anthropology. Jabía El Zubiri is one of the greatest philosophers in Spain,
• 42:46
  or has already died, but also worldwide. He is a figure on whom
• 42:52
  studies are carried out internationally and was a man, an integral defender of the
• 42:58
  Christian faith, that is, that this must be taken into account, of
• 43:02
  bearing in mind that we have to abandon. It' s a mini-
• 43:08
  infraculture ghetto in which we sometimes move, There' s a perum your We
• 43:15
  have a cultural underworld and although our young people, fortunately, have more and
• 43:20
  more access to higher education. But even in the churches this culture of infra
• 43:24
  - culture is maintained. That' s right, that' s right.
• 43:28
  We' re talking to Don Alfonso wardrobe about philosophy and Christianity. What would
• 43:35
  then be the boundaries between philosophy and theology. There, yes, there must
• 43:38
  be some border. There, well, the borders. Of course we'
• 43:45
  ll see her. The issue has been under discussion for many years, but
• 43:50
  it is quite right. I believe it is a study that has already been
• 43:53
  overcome today, especially in the so- called historical churches, Churches that have
• 44:00
  people dedicated to theological study. And such we would bring are very missionary churches,
• 44:06
  with little preparation, because most of our energy is devoted to social work
• 44:12
  and evangelisms. Then, but the border does not exist, that is,
• 44:17
  in reasonable writing. And if the FAITH were unreasonable, we could not communicate
• 44:23
  it. In order for one thing to be able, someone can accept it,
• 44:29
  they have to understand it and for them we have to present it in
• 44:30
  a logical way. And because it is logical and reasonable, it is communicable
• 44:35
  and the FAITH is communicable from the beginning. Then the border more than the
• 44:39
  border. I would say, what needs to be done is the inculus of
• 44:44
  Christian initiation. I tried with these volumes that fortunately already have five or six
• 44:50
  editions that have sold very well in Latin America. Every time I' m
• 44:53
  known more than anything by that book today, sometimes also by mail when I
• 44:58
  ' m seen on Facebook or in other media. I' ve read your
• 45:00
  book and I' m glad. What is more, I can say from
• 45:04
  people who today are, people who are emerging in the evangelical world that my
• 45:12
  first book saved him, as to me perhaps also from existential anguish and anxiety
• 45:17
  of faith, such a loss of faith by discovering that possible compatibility between faith
• 45:23
  and reason and gladdening me these testimonies of children of shepherds. I have even
• 45:29
  received some other e- mail for saying the help they had when they took
• 45:34
  salt out of their minds that, as Christians, they had to be multifaceted,
• 45:39
  so to speak intellectually. No, and that' s the first job.
• 45:43
  We have to be informed, we have to be informed and we have
• 45:46
  to lose our fear. In this sense, it would be necessary to do
• 45:51
  with the words that the father who were or Catholics in the previous one,
• 45:55
  but that it was interesting and to pass to me a good motto. Don
• 45:58
  ' t be afraid. Do not be afraid of the Christian and, in
• 46:01
  fact, the scripture also says that we face whether we have the truth of
• 46:07
  God, how we can have human truth. Human truth is partial, circumstantial.
• 46:12
  It is perspectives and all partial truths that must be integrated into a more
• 46:19
  general truth than into the Christian faith, a faith that has already been two
• 46:23
  thousand years and in those two thousand years, I believe that a body of
• 46:27
  doctrines has been created with sufficient reasons to convince even the most intellectually restless.
• 46:35
  Salvation is something else. That is always a personal decision of a person who
• 46:39
  becomes or does not, for because he understands or why he has touched himself
• 46:45
  by God, but what is the understanding of the Christian faith, what others
• 46:49
  call apologetics or fundamental theology or foundations. Today there is an enormous amount of
• 46:59
  literature in this area, very instructive and, furthermore, sincerely, of academic
• 47:05
  value. To me, enviable, something that really excites me, but you
• 47:10
  lied. I know that these are books that go unnoticed in our field and
• 47:15
  that this, without realizing the so- called leaders or leaders, has an
• 47:22
  impact on the future of rooting faith in young people. I do not know
• 47:24
  only about enthusiasm, because enthusiasm goes well for ten, one or two or
• 47:29
  three twenty years. But the Christian faith is a faith of resistance, it
• 47:34
  is a good springntro like the world in a day. Life says so many
• 47:37
  years. It' s resistance. Christ told him to put the plow'
• 47:42
  s hand forward and not look back. And for that it takes very convinced
• 47:46
  people, enthusiastic people. I have been a shepherdess year, in about twenty
• 47:51
  years and I have seen them and or an enthusiast and, unfortunately, at
• 47:55
  a time when they go out or go away, we need people who are
• 48:00
  enthusiastic, but also, who are convinced, who know what they believe,
• 48:05
  because when one is convinced of something, I think it persists more, the
• 48:10
  most firm one continues as the skeleton of the church, which there is maintained
• 48:15
  not only of the most vaporous aspects. I remember, when I met the
• 48:20
  lord late, I joined the culture because I didn' t even know how
• 48:24
  to read. I learned to read better by reading the New Testament and joined
• 48:31
  the culture very tacitly and then I started and then I did. I prepared
• 48:35
  for university access very late, but I did start reading and reading everything that
• 48:40
  fell into my hands of the time, the Red Book of Pauma, all
• 48:45
  the characters, the communist manifesto, etcetera. Of course, Nixi and all
• 48:51
  of his work and the madman used everything to everyone who came from behind and
• 48:54
  further back and further back. And in the end, although it is evident
• 49:00
  that there are many risks and in those works, when in the convictions of
• 49:05
  ugly are internalized, when there is no disciple in the life of the well
• 49:07
  - rooted client. But when there is, as was my case, that
• 49:09
  it was happening to me they revitalized me more in my faith they encouraged me
• 49:15
  to be Christian, that is to say it can have an effect for some
• 49:22
  antagonistic, but for others revulsive. Right, yes, exactly. It'
• 49:27
  s helpful. There is an author in Colombian clie, artur Iván Rojas,
• 49:32
  because he has written a book created to believe, to understand and another I
• 49:39
  do not remember the title of two books has written that they are sportsal,
• 49:45
  because the idea is that most people read it every day a phrase from a
• 49:49
  philosopher and an academic and then he gives his explanation. No or the day
• 49:52
  of the shepherd gives his Christian explanation and a biblical text, but it always
• 49:58
  begins with phrases, trying to introduce the general guilt. And this boy who
• 50:01
  is producing these works, when the boy is already forty comes from the drug
• 50:07
  of the street of Colombia, not from anyone, as the Pasano Apostle says,
• 50:13
  that the vile and despised God chose, but not to continue to do
• 50:16
  in the vileness and less price, but precisely to make in us new people,
• 50:22
  new concerns. Paul called that the regenerated reason and then this art uriban
• 50:30
  and I know other cases. I don' t already say it' s
• 50:34
  an example of a person being dejected. He himself told me there he was
• 50:37
  throwing it in the street, thinking only when to get a new dose of
• 50:43
  drugs and somehow surprising because of the insistence of certain people. Well, he
• 50:45
  comes to the faith and not only does he come, but today he'
• 50:50
  s a but I think he' s a future writer. He is a
• 50:52
  teacher, in a great seminary, in a church is called house on the
• 50:57
  rock that are the ten eleven zero members and is the responsibility of education.
• 51:00
  This indicates, therefore, the regenerative force of Christianity, not only in a
• 51:05
  moral plan, but also in an intellectual plan, that bad habits, alcohol
• 51:09
  habits, drugs must naturally be changed. Whatever it is, then it is
• 51:14
  also necessary to change the bad, mental habits, laziness, ignorance, and
• 51:17
  that which is sometimes forgotten. It has also taken me a lot to get
• 51:24
  to the little I know and a lot of self- taught, because everyone
• 51:30
  was dangerous and I had to find my own books and my own studies,
• 51:37
  and that' s why the situation hurts. But, I repeat, I
• 51:40
  have learned more from all these thinkers, not only philosophers, but from the
• 51:45
  whole field of human knowledge that brings me to today. As you said,
• 51:51
  I am excited, because my faith, but not my parish, but my
• 51:58
  Christian faith, which is broader, an open faith, in a faith that
• 52:00
  has answers and that we can be proud of. I know that there are
• 52:07
  many things I don' t understand and after many years studying there, I
• 52:12
  still have many questions, but the basic certainties are there and I think they
• 52:19
  are always a key to understanding, because any subject that haunts us concerns us
• 52:25
  economics, politicians, etcetera. If, then, the churches must invest in
• 52:31
  education, in education of their leaders, first and also of the members,
• 52:37
  so that, as the Apostle Peter says, we may know the reason of
• 52:40
  our faith and against those who oppose it, not only respond with clichés or
• 52:49
  disqualifications, for that an atheist is an unbeliever. No, no, people
• 52:52
  don' t believe, not only for irrational reasons, but because this complex
• 53:00
  world needs answers. And I think the answers, though so complex, are
• 53:07
  there. Sinism, he has a lot to say. Yes, sir Yes,
• 53:13
  I really did, Alfonso, I really liked this interview. I'
• 53:20
  m a fan of the subject, too. I am a man and,
• 53:23
  like you and many others, I have a need for a deeply spiritual experience.
• 53:30
  I do not understand the Christian life in any other way, but it
• 53:36
  is not antagonistic at all. All that I have said I believe is complementary
• 53:38
  and also necessary to explain this world and many of the currents of socio-
• 53:45
  political thought and human behavior. So, this would give a lot of itself.
• 53:50
  But these books philosophy and Christianity by Alfonso closet introduction to philosophy we can
• 53:54
  find them again, because they are magnificent Alfonso that have continued to be edited.
• 54:00
  In fact, the second to be introduced to philosophy covers two thousand years
• 54:05
  of guando, the four thousand years of philosophy from the pre- Socratic to
• 54:09
  the present. So, for an initiation it' s more than enough.
• 54:13
  I don' t know the resource, but it' s the pages.
• 54:15
  I don' t remember how many anymore. But it is not a light
• 54:19
  treatment, a deep treatment of what philosophy has said about God, that is,
• 54:23
  it is tractor of Canto or of Chopenhauer, older of aristoteles Plato is
• 54:29
  a journey, that is, the introduction is not so much to as phil
• 54:31
  know Philosopher, but have thought philosophers throughout history. The first is more of
• 54:38
  Christian faira arguments and philosophy. Much I was thinking of interlocutors like Fernando Sabater
• 54:46
  and the philosopher Ateo who challenges me to think then a little more complex,
• 54:53
  but it is very interesting for those who already know some philosophy. The second
• 54:59
  is a journey through the history of philosophy from the perspective of faith and I
• 55:04
  think they are still books of course, they are very useful today, of
• 55:08
  course what I think to add and already the last currents, but that does
• 55:14
  not affect philosophy in general at all. And now good, for that afank
• 55:17
  that one always has to deepen and curl the curl what is in itself the
• 55:22
  essence of the knowledge of the relationship between faith and reason. Philosophy Christianity is
• 55:30
  more than enough put in these two books and they are accessible both in the
• 55:36
  publishing house, but they go better in the evangelical bookstores. Even I'
• 55:39
  ve seen him in Amazon at the book house. You can ask from anywhere,
• 55:45
  because there is that Philosophy and Christianity of Alfonso Ropero introduction to philosophy.
• 55:52
  Gentlemen and gentlemen and think hard, let us think of the words that Don
• 55:59
  Alfonso has dedicated to us on this subject have something to do with each other
• 56:02
  philosophy and Christianity, or they are antagonistic. I think the answers are served.
• 56:07
  There' s a lot more. It is a subject that would give
• 56:08
  a whole three- hour program, such as the train of life, but
• 56:12
  we will leave it there and again we will take it back for your great
• 56:15
  interest. Dear Alfonso, thank you so much for appearing this morning publicly on
• 56:21
  the radio, thanks to you, and I hope that we will continue and
• 56:25
  with that subject of teritality in philosophy. It would be very interesting, because
• 56:29
  also tremendous several books on this subject, not mine, but by very competent
• 56:32
  authors, because there we are placed with that theme spirituality and also philosophy,
• 56:38
  a hug very affectionate until always. Dear friend, likewise, the train of
• 56:58
  life, life, life R How many are we going to celebrate, what
• 57:23
  can be heard, what are we partying? You can' t shut up,
• 57:34
  the intensity goes up, which place is shaking? All together we'
• 57:45
  re going to sing, all my two of us are going to live you,
• 58:00
  I' m going to and the enchanted to enchant without poya paralyzing,
• 58:13
  go malar, enjoy with nothing. It' s not the ladies our da
• 58:23
  wata force. Let us celebrate, let him live us, save us,
• 58:30
  and not I see that you will not go back to the humility, for
• 58:40
  his grace to wait. Let' s all sing together, all Christ,
• 58:57
  let' s shout that I' m going to scratch, revenge without for
• 59:09
  good facha, I' m going to see go of lifeless sar and fuck
• 59:27
  to sing, is that in fucking, gar, harassing, sid vina you
• 59:38
  are oh. Thankful we are with the Lord because he has saved us when
• 59:43
  they say threats to see like this, jesus to let us get rid of
• 59:51
  books. What a great mistress. Jesus, Jesus forgives us and we can
• 1:00:01
  neither the Lord. But either Jesus did not go to the or what a
• 1:00:12
  great death of the partner woman. Jesus forgives us for what or what good
• 1:00:22
  lord he so longs to sing, is that he judges if anything, if
• 1:00:42
  those that he will give me, or it is well your voice, dance
• 1:01:00
  see thing our ten see the law of Traffic and Road Safety has changed.
• 1:01:07
  We changed the rules, because the way we moved has also changed. That
• 1:01:12
  is why now the deadline to recover the initial point jump is two years,
• 1:01:15
  without committing infringements that involve the loss of points. New times, new rules.
• 1:01:21
  Directorate- General for Traffic, Ministry of the Interior, Government of Spain.
• 1:01:24
  Sixty- eight percent of minors have consumed alcohol in the last month.
• 1:01:31
  It causes physical damage and generates family conflicts, but calm. I' m
• 1:01:37
  sure your daughter doesn' t really drink minors without alcohol, Educate, report,
• 1:01:43
  prevent. Government of Spain. Juan invests 180 euros a month in suffering.
• 1:01:47
  Alberto invests 200 euros in extortion, Carlos invests 150 euros in kidnappings.
• 1:01:52
  Every time you pay you' re investing in mobs, extortion, sheep,
• 1:01:58
  help them out, don' t invest, suffering against trafficking in women.
• 1:02:01
  The Government of Spain is aware of this. If you want to visit our
• 1:02:07
  website the wwwwww point the train of life. The train of life, all
• 1:02:13
  that matters. Or what happens to us when we lie clinical psychologist Daniel Gaso
• 1:02:50
  is going to tear the subject apart today we are going to challenge him,
• 1:02:54
  let' s ask him some things about why we lie according to the lying
• 1:02:59
  dictionary, that is, one thing that is not true with intent to deceive.
• 1:03:02
  If we look for a more academic definition, we will find expression or
• 1:03:08
  manifestation contrary to what is believed, thought or known. So whoever deceives or
• 1:03:13
  confuses without being aware of it, does not lie, simply transmits to others
• 1:03:17
  his own mistake. The relationship that each person maintains with the lie, in
• 1:03:22
  addition to saying a lot of it, is very different from that of others.
• 1:03:28
  Some only resort to lying when it is compassionate or when it provides positive
• 1:03:31
  results, without generating any relevant deception or if it is a trivial matter.
• 1:03:40
  Finally, there are also those who often need to lie almost by habit and
• 1:03:45
  only on irrelevant issues. However, we cannot forget those who lie sporadically but
• 1:03:53
  consciously, causing harm to others or pursuing personal benefits. And there are also
• 1:04:00
  people who tend to lie or to silence necessary truths out of shyness, shame
• 1:04:05
  or lack of character. Finally, we must mention pathological liars who lie with
• 1:04:13
  a surprising ease, either for convenience or for an absolute and cynical lack of
• 1:04:17
  respect for the truth. However, even these people are not immune to some
• 1:04:25
  of the psychological and even physiological effects that lie produces on each of us when
• 1:04:31
  we practice it. Well, what happens to us when we lie. There
• 1:04:38
  we have Don Daniel Gaso or clinical psychologist who is going to talk to us
• 1:04:43
  this morning opening New Year. Good morning, dear, Daniel, good morning,
• 1:04:50
  July, and good morning to all who listen to us. Faithfully,
• 1:04:56
  Daniel, but why we lied. That' s a big question. We
• 1:05:00
  lied to Julio for countless reasons. The truth is that we lie out of
• 1:05:06
  convenience, out of hatred, out of compassion, out of envy, out
• 1:05:14
  of selfishness or out of necessity. Sometimes there are even people who think they
• 1:05:15
  need to lie or as a defense against aggression. But the margin, the
• 1:05:21
  origin or the motivation for the when we lie, as all lies are equal
• 1:05:27
  as to their effects. The most harmful ones are for our psyches. These
• 1:05:33
  are the lies we want not to take responsibility for the consequences of our actions,
• 1:05:40
  that is, we lie to avoid a responsibility or a consequence of something
• 1:05:45
  we have done previously. And inside this group. Even the least permissible and
• 1:05:48
  most harmful lies are those that harm those who are wrong or can lead to
• 1:05:57
  the recipient or the lie who will be believing making decisions that harm him,
• 1:06:01
  that is, leaving someone and that person because he makes a decision based on
• 1:06:05
  that lie thinking that it is real, that it is true wrong and it
• 1:06:11
  is hurt. Therefore, we can draw the conclusion that the two great parameters
• 1:06:16
  essential to calibrate the gravity of the lie is the intention that drives it and
• 1:06:23
  the effect that causes this lie. Our relationship to lying, that is,
• 1:06:29
  how often we lie and how serious those lies are, we can consider it
• 1:06:33
  as a kind of value that what it does is measure our degree of responsibility
• 1:06:39
  and maturity, how we face frustrations, and whether we are consistent with attitudes
• 1:06:45
  of behavior in our lives. That' s what usually happens when an environment
• 1:06:54
  and when someone' s lie is exposed, which is the sign of the
• 1:06:57
  level of coherence and maturity in our lives. Of course, of course,
• 1:07:02
  one of the main foundations upon which human relationships are built and sustained. Daniel
• 1:07:06
  is trust. What is the relationship between trust and lies in the framework of
• 1:07:12
  human relations? Yeah,' cause that similar question you' re having a
• 1:07:17
  bit of an obriety, isn' t it? But instead, it'
• 1:07:19
  s not. It is quite the opposite, because the whole relationship between human
• 1:07:23
  beings would not require trust if we were transparent, Julius. But we'
• 1:07:28
  re not. The reality is that we are not transparent to fully discover our
• 1:07:32
  intimacy before a person of our intimacy that contains purposes and intentions that, without
• 1:07:39
  attempting to do so, could harm a conversation or an interaction with that person,
• 1:07:44
  which would be to stop it from social organization. For example, imagine
• 1:07:46
  that the Christmas dinner, now that it has been done quite a lot lately,
• 1:07:50
  is placed in the companies of this year, because I don' t
• 1:07:56
  know you feel talked about your co- worker or with whom you form team
• 1:08:00
  throughout the year and this fellow appears with a brilliant American, with a scandalous
• 1:08:05
  print of red moles and on a white background, to say something at any
• 1:08:10
  time your typical opinion about his dress. However, in the middle of the
• 1:08:13
  dinner, he gets up to give a speech about the past year and about
• 1:08:19
  the company partner file, for example, of course, when you are exchanging
• 1:08:27
  impressions about his speech. Then, apart from the two of us, you
• 1:08:30
  ' re convinced I' m a dresser. It has not helped in any
• 1:08:33
  way to strengthen their credibility and enchantment. However, it follows that your thoughts
• 1:08:38
  are not transparent. You don' t have a little conflict with your work
• 1:08:42
  cloth. If he discovers that you find his clothing, then really inappropriate or
• 1:08:47
  even ridiculous. In essence, we all resort to a communication protocol and pretend
• 1:08:53
  and disguise are, even if it costs to recognize the essential components of that
• 1:08:58
  kind of agreement or what kind of a deal we have. We' re
• 1:09:01
  not as sincere in the whole world. That' s obvious. We all
• 1:09:04
  show a certain degree of opacity among others and the truth is that not always
• 1:09:10
  more sincerity generates greater confidence. We all know that information is power and knowing
• 1:09:16
  everything about someone amounts to a way of being a kind of possessor of that
• 1:09:21
  person. It' s in our remal. In a certain way and in
• 1:09:26
  a certain sense, the depth of friendship or love between two people is measured
• 1:09:30
  by the degree of reciprocal knowledge of intimacy between the two. That happens a
• 1:09:38
  lot, especially in couples. Trust is a basic attitude because it presides over
• 1:09:43
  all interactions between people. We need it, but we use it in the
• 1:09:48
  dose that, according to our judgment, each one of us needs to be
• 1:09:53
  the pure truth at the moment when communication with the other person arises, because
• 1:09:57
  we pass that we need to place in it a degree of trust, which
• 1:10:00
  is the thermometer of the bond we have with that person. The more confident
• 1:10:05
  the bond is, the deeper it is. One of the most negative effects
• 1:10:10
  of lying is that we disappoint each other' s confidence and before their eyes
• 1:10:15
  we stop being reliable dension That' s very important. I lose reliability in
• 1:10:18
  the eyes, in the eyes of quintence. That means that one of the
• 1:10:24
  destructive effects of lying is its ability to destroy meaningful relationships. And the peculiarity
• 1:10:31
  of this destructive effect is that the greater the significance, that is, the
• 1:10:35
  more important the relationship, the greater the degree of destruction lies. Of course,
• 1:10:42
  lying certainly destroys trust between people, it is the erosion, especially when
• 1:10:47
  the lie is discovered in an already categorical way. It destroys trust among friends,
• 1:10:58
  even among intersociated wells and among people in general. And it really is
• 1:11:04
  now. The handling of the lie means we should never lie. But of
• 1:11:12
  course, but the handling of the lie has many bad consequences. Lies don
• 1:11:17
  ' t really have good consequences, ever. Never. The truth is,
• 1:11:21
  it' s never a reality. This never has good consequences. But,
• 1:11:26
  however, living in an environment, in society that seems to be that good,
• 1:11:30
  nothing happens. If that is a love mind, that the relationship of
• 1:11:33
  couple does not resent, that still well and are a series of inventions that
• 1:11:39
  we turn, inventions I see that social that are not really deceptions, do
• 1:11:45
  not work. The real thing that lies produce something positive at some point is
• 1:11:50
  not true. That' s right, it hurts the truth, but,
• 1:11:56
  well, we' ll talk about it really. What it means to trust
• 1:11:59
  someone, For trusting someone means to believe that the chances of being deceived by
• 1:12:05
  some lie on that person are very rare or nonexistent. I mean, I
• 1:12:10
  don' t think I' m gonna be fooled if you start a relationship
• 1:12:14
  that way with someone, because that relationship isn' t gonna be healthy.
• 1:12:16
  Of course, if we want to be credible and enjoy the benefits of a
• 1:12:21
  relationship of trust from others, we should completely banish deception, mean, truth
• 1:12:28
  and misdirected information. The credit we have before others, which is very fragile,
• 1:12:33
  is always something fragile and is not perennial, does not remain forever,
• 1:12:38
  as it is updated and reviewed in each action. I mean, two people
• 1:12:43
  can today have fantastic trust in their relationship, but tomorrow one of them lies
• 1:12:48
  to the other. And it' s like you' re updating that reliability
• 1:12:56
  in every dialogue and every interaction. We must bear in mind that it is
• 1:12:59
  being reviewed. If we in lied at some point that reliability was there it
• 1:13:03
  is not, and it is then the responsibility of each of us to relate
• 1:13:10
  from the truth. What is evident is that each one must decide how much
• 1:13:14
  of his intimacy. That' s a reality, how much of that intimacy
• 1:13:18
  you want to share with each person that we need to be clear about how
• 1:13:23
  much of my intimacy. I want to share with someone, with the person
• 1:13:25
  I have in front of me. It is important because we have to know
• 1:13:29
  to respond, putting limits on our intimacy in every interaction, as we are
• 1:13:33
  authentic. The thing that is said a lot is a very authentic person.
• 1:13:36
  That' s worth it if the only thing. That means living with the
• 1:13:40
  doors permanently open with everyone and even if we receive pressure, appealing to authenticity,
• 1:13:46
  one of the ways to avoid feeling that we should disown those who demand
• 1:13:51
  a level of intimacy is to lie, and that is the big problem that
• 1:13:57
  sometimes there are people who seem to demand that we be more transparent, that
• 1:14:02
  we behave more things of our intimacy and sometimes the fear of sharing that is
• 1:14:08
  going to lie curiously to us, that is, trying not to desert anyone
• 1:14:13
  because we are not authentic. We ended up in a mortuary. Yeah,
• 1:14:15
  yeah, yeah. I have raised this many times the need that one does
• 1:14:20
  not mean and is not obliged to say their intimacies, but we should do
• 1:14:27
  so in such a way that it is not necessarily lying. So it'
• 1:14:30
  s like knowing, putting a stop to our saying the discrectional being in terms
• 1:14:41
  of saying what we want the other, our interlocutor, to know is a
• 1:14:45
  friend more to the arrival or less has arrived, but without the need to
• 1:14:48
  lie, to have the ability and the art of saying. So far I
• 1:14:51
  want to tell you what I want to tell you, but to hide what
• 1:14:57
  I don' t want to tell you, I don' t want to
• 1:15:02
  lie to you exactly that, because the way you said it Julio is a
• 1:15:04
  good way to do it. Explaining to the person looks. I' m
• 1:15:06
  not gonna feel comfortable. If I share more details, if from such a
• 1:15:12
  thing of so other, I will feel very uncomfortable and sincerely want to be
• 1:15:16
  too. On the other hand, I want to be very honest with you.
• 1:15:18
  I' d rather tell you this is the truth and that you know
• 1:15:24
  that all I' m telling you is 100% of the truth. Yes,
• 1:15:27
  so there is no part of that truth that is added and that you
• 1:15:30
  do not know or that it is hidden and should not, etc, etc,
• 1:15:35
  of course, but that who I have such respect for our relationship that
• 1:15:41
  I want you to be able to affirm at all times that what I have
• 1:15:45
  told you is real, authentic and and, in fact, who harms the
• 1:15:53
  lie Daniel the lie the most, although it greatly harms the recipient. Of
• 1:15:55
  course, to whom you most harm the emitter, to whom you mint,
• 1:16:00
  who lies, since it makes him a unreliable person. He is therefore unworthy
• 1:16:03
  of trust in no social credit. Of course the person knows that. But
• 1:16:09
  sooner or later it is what the popular reformer says that he catches a liar
• 1:16:14
  more than a lame one before, because it is a reality. He ends
• 1:16:18
  up being caught lying because lying is exhausting. Living a lie, living a
• 1:16:26
  life with liars is really voted for. Not too long ago we have seen
• 1:16:31
  very strong things and even people who, in the face of so much pressure
• 1:16:36
  and tension, have even lost their lives or become sick because they have to
• 1:16:42
  keep a whole brutal catalogue of lies that perhaps a lie to sustain themselves.
• 1:16:47
  You need another lie, of course, of course, and then these two
• 1:16:53
  third shelves to hold on. For that it is really exhausted that exhausting better
• 1:16:58
  true, accompanied by compassion and irony, than lies for mercy. Yeah,
• 1:17:01
  that' s exactly a good definition. Daniel and you see the good ones,
• 1:17:06
  of course you say sometimes when we talk about lies or demagoguery, because
• 1:17:12
  the word of madgia is demagoguery. It' s a subtle lie. Demagoguery
• 1:17:17
  is a subtle lie and then you say good you are a demagogue, but
• 1:17:24
  it is that politicians in general, except very rare ex- lessons, practice
• 1:17:31
  demagoguery, that is, lies mixed with truth. Sometimes they say strong truths
• 1:17:38
  and truths, but sometimes they use them for partisan or political interest or for
• 1:17:45
  any other hidden interest. They use lies in a proud way. That is,
• 1:17:54
  in politics, for example, lies are practiced a lot. Yes,
• 1:17:58
  that' s because the basic goal of the typical political discourse is to get
• 1:18:09
  the approval or pleasure of people who are supposed to listen to you what you
• 1:18:15
  need in some way, with their support, with their approval, with their
• 1:18:18
  approval and with their vote. Finally, then clear this, when we have
• 1:18:25
  the value scale of values that is so flexible, it is seciftamento is flexible,
• 1:18:30
  what we put is above the first priority of all is to get the
• 1:18:34
  formation of people and the second the honesty, the sincerity. Sure, that
• 1:18:41
  ' s what doesn' t work. Yes, of course, it'
• 1:18:43
  s true that being honest doesn' t give so many votes. Often,
• 1:18:45
  although I should give them, there should be more votes, but in this
• 1:18:50
  there are not two votes. Well, suddenly there come some who say truths
• 1:18:55
  that others hide, this is true, and suddenly they surprise the parish and
• 1:19:01
  of course because they saw and they were, that is, they saw the
• 1:19:06
  ones criticizing the caste. They come from the new caste that are not called
• 1:19:11
  caste and say truths like fists. But then they incur them in the same
• 1:19:16
  cycle, in another version, you know in another clear cycle of lies,
• 1:19:24
  then it is a pattern that is constantly reproduced from some point on. No,
• 1:19:31
  but well this would be long to comment, but judging by the way
• 1:19:35
  lies are usually treated in the media and in general, in our society,
• 1:19:40
  it would be said that lying unless you are caught is almost harmless. But
• 1:19:47
  I ask you what happens to our psyche, to our mind when we lie,
• 1:19:53
  because that is very important, because that is something that is generally ignored.
• 1:19:57
  But lying triggers a July phenomenon, a psychological phenomenon called cognitive distortion,
• 1:20:01
  which is that it is one of the psychological phenomena that occur in the person
• 1:20:08
  ' s mind, which lies whenever there is no correspondence between the reality that
• 1:20:12
  the person perceives and the information and behavior before that reality. When there is
• 1:20:19
  no match that when there is no coherence. For example, if I affirm
• 1:20:24
  a bank cheque without funds, first of all, I am transmitting misleading information,
• 1:20:29
  which is to ensure that there are funds in the bank account. Secondly,
• 1:20:32
  my behavior is not congruent with reality, but with your lie and I
• 1:20:36
  sign the check as if the funds were available, but they are not and
• 1:20:41
  I know it. That produces in me what is called cognitive distortion, which
• 1:20:45
  translates into a kind of psychological tension. It is like tensing a guitar string
• 1:20:50
  that triggers certain effects, both emotional and physiological, very destructive. A person
• 1:20:58
  who lies, goes and what are those effects? Daniel, for when we
• 1:21:02
  spoke, when we spoke we knew words, our whole body is conspiring with
• 1:21:10
  our message. I mean, we don' t just speak with our mouth,
• 1:21:14
  it' s all our being that speaks in the most visible part and
• 1:21:17
  the invisible part. But our whole being agrees with the message. Or try
• 1:21:21
  monkey if you agree and it' s like you get in the middle of
• 1:21:25
  reality. Our body becomes the middle of between reality and what we say,
• 1:21:29
  and if there is a contradiction between the two, our body does not reflect
• 1:21:33
  that contradiction between reality and what we are saying. It is as if deep
• 1:21:39
  down, our body is designed to live healthyly only in harmony with reality.
• 1:21:45
  That' s what I really believe, because I mean, living under the
• 1:21:48
  truth. We are designed to live under the truth and our quepo physically reflects
• 1:21:55
  the negative results every time we check the reality with the fidelity of the information
• 1:22:00
  we transmit near it, that is, we do a kind of continuous check
• 1:22:05
  to see. I' m saying. This is my speech. I'
• 1:22:08
  m saying this, but the reality that I know what it is. There
• 1:22:12
  is congruence between what I am saying and this reality. If we could physically
• 1:22:15
  see what happens in our body every time we transmit the lie, we would
• 1:22:19
  see as a bunch of fists, to give an example, that beat us
• 1:22:24
  at once in different parts of the body, causing bruises and injuries. Where
• 1:22:28
  they hit, lying generates on us an answer that is called stress response OK,
• 1:22:36
  that is, that our body behaves inevitably by preparing itself as if it
• 1:22:44
  were to face a real threat. That is the stress response, that is,
• 1:22:47
  when I lie my body perceives a threat and behaves as if it were
• 1:22:53
  before me it had a real threat and a major threat. For example,
• 1:22:58
  by lying, my pupils dilate as if there was little light. It is
• 1:23:04
  very curious that both the Bible and popular tradition resembling lies to darkness or the
• 1:23:11
  loss of light and truth to the light. And it' s funny that
• 1:23:15
  when I lie my pupils moisturize as if there were few in front of me.
• 1:23:18
  It is something very significant that my body responds to this form. It
• 1:23:23
  increases the pulsations, that is, our heart starts to beat more quickly,
• 1:23:28
  increases blood pressure and, therefore, the risk of third good embolisms and the
• 1:23:31
  health of our circulatory system, because it is not at all good. Increases
• 1:23:36
  the respiratory rhythm appears sweat changes in the electrical conductivity of the skin. Hence,
• 1:23:43
  the famous lie detector is used. It is one of the things that
• 1:23:45
  are used, that is, electricity. The ability of our skin to drive
• 1:23:50
  electricity varies when we lie our endocrine system, that is, the glands,
• 1:23:57
  activate and release substances. The torrents us online to activate our body, as
• 1:24:00
  if we were going to do an intense exercise. Our muscles increase your level
• 1:24:06
  of tension, especially in the agricultural areas. In the lumbar area of the
• 1:24:11
  spine. Hence the popular expression that people lie to lies and problems behind their
• 1:24:15
  backs is more solitative than we think. We emit little uncontrollable changes in the
• 1:24:21
  tone of voice and in the inflections of the voice and the escapees of others
• 1:24:27
  sound more insecure, even if others do not know well to explain why,
• 1:24:30
  but it sounds insecure what someone who lies tells us and also shakes our extremities
• 1:24:36
  and drys our mouths. Then this increased activation of metabolism results in increased hostility
• 1:24:44
  and aggressiveness. That is, we become more aggressive when we know that we
• 1:24:50
  are lying and more hostile, and a decrease in our immune capabilities too,
• 1:24:56
  that is, our defenses diminish, which makes us much more vulnerable to any
• 1:25:00
  disease. That means living a life surrounded by lies really puts me at a
• 1:25:08
  brutal risk July, as you can see. Yes now this is in general
• 1:25:13
  in most mortals. But there are those who manage to deceive the polygraph and
• 1:25:18
  the lie detector, because there are some pathological liars who lie with such serenity
• 1:25:26
  that they are true actors. Cases, they' re very punctual cases.
• 1:25:30
  This is not the truth. Right. That' s right, right.
• 1:25:31
  It is true that with proper training, if you can call it that and
• 1:25:36
  appropriate, you would be able to make fun of or get rid of the
• 1:25:43
  lie detector and avoid some of the inevitable signals when it comes to lying.
• 1:25:49
  But this means that we do not physically experience the consequences. If there are
• 1:25:56
  things that we can control, we can count, for example, the tone
• 1:25:59
  of nonsense, two gestures, even the pulsations, but there are things that
• 1:26:03
  we cannot control. Then those consequences are real in our visits, in our
• 1:26:09
  body. Yes, yes, because those of us who spoke before all these
• 1:26:14
  professionals of the word, when when they lie they are not moved, do
• 1:26:24
  not blink at all. The truth is true. And then in journalism there
• 1:26:30
  is also a lot of information yellowing. No lie or half truths that are
• 1:26:36
  definitely lies, but then we could say we lie sick. Of course,
• 1:26:45
  observing the physiological effects of the act of lying. Of course, it is
• 1:26:49
  easy to realize in July that a person who lives long under discussion, this
• 1:26:55
  cognitive distortion that we have talked about, which produces the lie, can become
• 1:26:59
  sick. The reason is that this physiological response of our body is a kind
• 1:27:04
  of metabolic overeffort that amounts to stress and anxiety, and prolonged stress ends up
• 1:27:10
  affecting the most vulnerable birds of the person. The worst thing is that it
• 1:27:16
  does it in an unpredictable way, that is, when a pressure cooker is
• 1:27:23
  exceeding its pressure level and the safety valve doesn' t work, that expression
• 1:27:30
  of pressure pruned. But we don' t know where, because we don
• 1:27:33
  ' t know what the thinnest point of the pot is. But what is
• 1:27:35
  clear is that it will explode from the most vulnerable, thinner point of the
• 1:27:40
  oil. If there' s a micro- render somewhere that' s not
• 1:27:44
  always seen, it' ll blow around, because it' s the most
• 1:27:46
  vulnerable point. All people have our body, our metabolism, or points of
• 1:27:50
  greater vulnerability just say even phenitistists that we already come, let' s say
• 1:27:58
  predetermined, if we can say so genetically, as to the most violated points
• 1:28:01
  in our body. And this means, then, that if I am in
• 1:28:05
  a permanent stress that causes me to live in a life keeping the lies,
• 1:28:12
  in the end, this will increase the pressure on my body and reflect it
• 1:28:19
  by the point of greatest vulnerability. If I have three digestive problems at my
• 1:28:24
  disposal, then I will have them if I have other circulatory- type problems,
• 1:28:30
  because I will reflect it that way, in all respects, a final
• 1:28:34
  resolution July. In that sense, I would like to be valid by way
• 1:28:38
  of conclusion. But although we often lie only because we are afraid, because
• 1:28:42
  fear is the main driving force behind lies, to minimize fear, discomfort that
• 1:28:46
  can cause us to tell the truth. If we take a realistic and honest
• 1:28:51
  balance of advantages and disadvantages of lying, we will realize that it is healthier
• 1:28:57
  to tell the truth than to lie the truth. It may hurt that,
• 1:29:01
  yes, but it usually makes us sick, that is, no one sick
• 1:29:05
  of nagra. Yeah, what happens is pain sometimes, but make him sick
• 1:29:11
  because of the truth. Instead, the lie initially does not seem to produce
• 1:29:15
  right short- term pain. We lie to avoid pain, discomfort, but
• 1:29:19
  it does make our body, our mind, and our relationships sick. It
• 1:29:25
  ' s just the other way around that truth. Many of those who already
• 1:29:28
  know us already know July that one of the biblical texts preferred at least by
• 1:29:34
  me and I know that also by you you will know the truth and the
• 1:29:39
  truth was free, free that, especially from this group. The sinister personal
• 1:29:44
  and relational illnesses that give them lies in our lives really. Knowing the truth
• 1:29:53
  in what happens to us in our life produces freedom, knowing the truth the
• 1:30:00
  meaning of our productive life and trying good. What a suggestive subject the truth
• 1:30:06
  is this morning. What happens to us when we lie about the amount of
• 1:30:11
  things Daniel has been explaining to us and sometimes the negative effects it has on
• 1:30:17
  our own human psyche, but also on our body and on our social or
• 1:30:25
  interpersonal relationships. Well, there' s that. We have taken good note
• 1:30:30
  to be people who practice, who are truthful, who practice truthful relationships,
• 1:30:35
  truth and avoid lying and renounce it so as not to harm anyone or harm
• 1:30:42
  themselves. Dear Daniel, a hug, dear friend, until always, until
• 1:30:47
  always, the whole train of life life. Today can be a great day.
• 1:31:14
  Your word said so. I just believed and reacted Hodia. I decided
• 1:31:23
  to be vague, even though in my mind my mistakes want me to be
• 1:31:31
  gracious is the battle. I didn' t give up and come and I
• 1:31:38
  feel like the day has come and this nogal love always sings. I feel
• 1:31:46
  that the day has come that yes is to sing new songs, servia of
• 1:31:59
  life, pen lebrar y hacer nida, of not having my reasons and to
• 1:32:08
  make to feel that I can love s dale pebe today can be a great
• 1:32:26
  day, this heart slept, but you made it resplendent. But today I
• 1:32:33
  ' m just looking ahead. I' m going to make him stand aside
• 1:32:40
  for if I take you resurrect that house merci I feel that he arrived the
• 1:32:56
  díadeslague, the dan de la degrano, the day of anger. You'
• 1:33:02
  d understand if they didn' t have one. My reason is to be
• 1:33:09
  would be to feel that I can love good to day to make good decisions,
• 1:33:21
  day to tell us the truth, day to touch our hearts, day
• 1:33:28
  to know how to forgive us, day to return to the source to stop
• 1:33:32
  in crumbs. Never day to tempt fate and distrust your will. And it
• 1:33:44
  ' s the day of walking and singing. It would be useful not to
• 1:33:57
  have my reasons day to say that good morning, not vintintir was vi fueva
• 1:34:30
  may is a great day. What are you doing walking down the bike lane
• 1:34:36
  like you don' t have wax. More and more people are encouraged to
• 1:34:39
  ride a bicycle to move around the city. So, in many places where
• 1:34:44
  there was only sidewalk before, there is now also bike lane. All drivers,
• 1:34:49
  cyclists, bikers and pedestrians We share the street in the city if we
• 1:34:57
  respect each other. There' s room for everyone. Directorate General Traffic,
• 1:35:00
  Ministry of the Interior, Government of Spain. Don' t ever leave me
• 1:35:04
  alone in the damage or places with water. Don' t say they emit
• 1:35:08
  luis fingers and linchufi. Don' t tell me at the age of an
• 1:35:12
  open window I told him tonics or micamientos, and you let me swallow small
• 1:35:17
  toy specks. If you neglect, your ojer can be dangerous for your children.
• 1:35:23
  Don' t worry, avoid accidents, so you want more. Ministry
• 1:35:26
  of Health and Consumer Affairs Government of Spain. Juan invests 180 euros a month
• 1:35:31
  in suffering. Alberto invests 200 euros in extortion. Carlos invests 150 euros in
• 1:35:38
  kidnappings. Every time you pay you' re investing in extortion mobs or quitting.
• 1:35:43
  Help them out don' t invest in suffering against trafficking in women.
• 1:35:47
  The Government of Spain is aware of this. You travel on the train of
• 1:35:59
  life hello. Friends, it' s Julio Perez. You know I'
• 1:36:19
  m the director of the radio show, the weekly Magaxing train of life.
• 1:36:27
  And it does nothing less than thirty- two years that we travel through many
• 1:36:31
  human landscapes and many curiosities and things of life, earthly life and heavenly life.
• 1:36:39
  I also have the joy of telling you that I have published my book,
• 1:36:45
  a book that has to do with the train of life. There are
• 1:36:49
  fifty selected articles written by me. There are six seasons and in each season
• 1:36:59
  there is a part of eight reflections, temporary reflections for an eternal destiny.
• 1:37:05
  These are the things I tell in this book. They are perfections, analysis,
• 1:37:14
  experiences, comments, some curiosity, also in those fifty reflections, in
• 1:37:20
  those six stations, until we reach the term station that there is also a
• 1:37:25
  section, a very important block. This book can already be found on Amazon
• 1:37:30
  on the editorial platform of Amazón. Traveling on the train of life is called
• 1:37:36
  the book. It' s the title of the book Traveling on the Train
• 1:37:42
  of Life. Julio Pérez, a server is the author. Then there you
• 1:37:47
  can well know that the train tells us about journeys through life. Life is
• 1:37:54
  a kind of living parable, like a running train, that there is so
• 1:37:59
  much feeling and so many experiences inside the train and what we are seeing inside
• 1:38:04
  and what we see from the train out. Well, that' s where
• 1:38:10
  I suggest you get access to this book, look at this book. I
• 1:38:12
  ' ve done it with a lot of love. I think there are things
• 1:38:14
  that are very dear, very very intimate, and others not so intimate,
• 1:38:18
  are very open, but it is a book that I have done from the
• 1:38:24
  heart and with the heart traveling on the train of life. It is the
• 1:38:30
  title of a Julio Pérez server on Amazon' s editorial platform. You can
• 1:38:35
  find him. The book has a cost of fifteen euros in about 180 pages
• 1:38:41
  and everything collected from that book is invested, reinvested in the radio project of
• 1:38:48
  Onda Paz or Napau and in the train of life. Of course it is
• 1:38:54
  part of the project so that this is put on and kept going as long
• 1:39:00
  as it never stops So, I remind you and I thank you in advance
• 1:39:02
  for buying my book on Amazon' s platform. Traveling on the train of
• 1:39:10
  the life of a servant Julio Pérez, Thank you always, the train of
• 1:39:30
  life, an exciting journey along the routes of the heart, an unforgettable trip
• 1:39:36
  to Ritmo de trem Sé de Segovia, Journalist, theologian and Protestant pastor in
• 1:40:12
  the city of Madrid, José this new birth, when we talk about the
• 1:40:19
  new birth, is an idea. Perhaps if we turn to a society like
• 1:40:25
  Anglo- Saxon or Central European or Protestant countries, the concept, regardless of
• 1:40:33
  whether it is assumed as such or not, is understandable when we speak.
• 1:40:38
  But when we speak in a more Catholic, more agnostic, more disbelief-
• 1:40:44
  like culture of ours, especially of Europe and particularly of southern Europe. This
• 1:40:49
  new birth sounds to Chinese truth, yes, indeed, really while they are
• 1:40:55
  being pressured in the countries, especially in the United States, of the born
• 1:41:00
  Christian, as it translates in so many times here in Spain, highlighting the
• 1:41:04
  term rebirth, is undoubtedly known because there has been a good number of even
• 1:41:11
  presidents of the country who have so confessed it to the population. Here,
• 1:41:15
  however, in Europe and America, well it is estimated almost twenty- five
• 1:41:18
  percent of the population. More like what you believe in an idea of reincarnation.
• 1:41:24
  If if you had to believe something up to twenty percent of the Spaniards
• 1:41:28
  sometimes comes out in some polls or statistics you seem to believe this that there
• 1:41:32
  are many ways to understand reincarnation, as you very well said, an Eastern
• 1:41:36
  idea, originally in unscathed, because you believe the rebirth of each soul individually,
• 1:41:43
  but Buddhism, for example, which is without a doubt an even more
• 1:41:45
  popular religion or in which that soul exists. So you also have to distinguish
• 1:41:51
  many times what people call reincarnation, which is very different also from one person
• 1:41:55
  to another and which generally, as you have very well explained the with a
• 1:42:00
  text, esoteric accident. Finally, one thing or another is neither Hindu nor
• 1:42:04
  Buddhist. It is our own idea of reincarnation, which many effectively confuse with
• 1:42:09
  the new birth. Sure, then, to explain to us and about this
• 1:42:15
  you have written some very interesting books and explained the idea, you have developed
• 1:42:19
  it the idea on the subject of reincarnation, that exactly that idea of reincarnation
• 1:42:25
  you could explain to us a little bit. What is it, because you
• 1:42:30
  have to have more faith to believe reincarnation than to believe in the new birth,
• 1:42:34
  right exactly. In fact, reincarnation seeks to respond to the well-
• 1:42:39
  known problem of all religion, which is evil. How to explain it and
• 1:42:43
  look for reality that old dream, on the one hand, of the second
• 1:42:47
  chance to be able to correct past mistakes. But over and over again we
• 1:42:50
  come across the clear idea that the victim really becomes responsible for his evil,
• 1:42:56
  that is, the law of cause and effect, which is karma. Behind
• 1:43:02
  all these Eastern religions. What he does, let' s say, is
• 1:43:08
  that what you suffer is because of the evil you' ve done. Whereas
• 1:43:10
  Jesus, for example, when faced with this blind man at birth and asked
• 1:43:14
  him who sinned who did wrong, whether it was this one or his parents,
• 1:43:18
  says with a whole categorical statement that neither this one nor his parents,
• 1:43:25
  so let us say the vision that he offers us. Reincarnation is not a
• 1:43:29
  bad solution to evil. What it does is to blame the individual for his
• 1:43:32
  own evil, which is otherwise unclear, and then to fall under the weight
• 1:43:35
  of guilt without any apparent solution. In principle, Joseph, what is the
• 1:43:45
  difference between being reincarnated and being born again what is the great conceptual difference,
• 1:43:55
  for although there are differences, as we have said, in the idea of
• 1:43:57
  reincarnation that appears in Hinduism and Buddhism. In one is a soul, that
• 1:44:00
  is, a being that reincarnates and in another does not exist. Let us
• 1:44:05
  say an individual being who reincarnates, which is the case with Buddhism, but
• 1:44:12
  in both cases we talk about the survival of the soul. And this is
• 1:44:15
  what some, by mistake, say even in some esoteric books, that Christianity
• 1:44:18
  used to teach, because they clearly confuse an idea that some ancient parents of
• 1:44:25
  the Church appear of a certain presence of the soul with the idea of reincarnation.
• 1:44:32
  Above all, it' s origin. He is a well- known
• 1:44:35
  teacher for his false teaching, indeed he was condemned to the history of the
• 1:44:42
  Church, who had much to refer to this, but he denies reincarnation itself,
• 1:44:45
  that is, for example, three hundred years already before the famous council,
• 1:44:49
  in which it is claimed that this doctrine of the Church is discarded,
• 1:44:56
  He also distinguishes his idea from reincarnation. So much so, all these arguments
• 1:45:00
  that appear to be Jesus' classical spiritist title saying that before he opened he
• 1:45:09
  was comparing Lyas with John the Baptist. All these common places that pretend to
• 1:45:15
  see signs in the Gospel of an idea of reincarnation, are totally off-
• 1:45:21
  track. Scripture and the Gospel clearly do not teach reincarnation much less. The
• 1:45:29
  classic spiritism lay in the fact that the Old Testament did indeed have a prohibition
• 1:45:34
  of contact with the dead and of all this relationship with the spiritual world,
• 1:45:40
  but that in the New Testament we entered another time in which supposedly no longer
• 1:45:46
  existed that prohibition, but a new phase began which, then with the appearance
• 1:45:50
  of the 19th century occultism, would already be the epoch of enlightenment in which
• 1:45:57
  we came into contact with this spiritual world to which the referents are sought in
• 1:46:01
  many ways. Sometimes through hypnosis, it was intended to find the testimony of
• 1:46:08
  past lives in which one would have been incarnated in one creature or another.
• 1:46:14
  But generally from the theosophy of DIECINUIX, what we find is like the idea
• 1:46:18
  of an ascent by reincarnation, which is totally contrary to the Eastern religion environmental
• 1:46:24
  regions. It is bad good, many times a descent becomes a creature that
• 1:46:30
  is often not considered superior, but can be an insect, any kind of
• 1:46:32
  living being that is far from ideal. I imagine that of most people,
• 1:46:39
  and reincarnation, I suppose you will not dream of becoming a fly or an
• 1:46:42
  ant. But it is really what Eastern religion teaches, not that one will
• 1:46:47
  become a higher being, ever higher and spiritually. This is a theosophical idea.
• 1:46:54
  It is not an idea of the Eastern religions that see that, according
• 1:46:58
  to that law of karma and effects, one can become a creature that may
• 1:47:02
  seem superior or inferior, but always paying for the evil that he has not
• 1:47:06
  done. Finally, we are in the same blind circle over and over again
• 1:47:11
  of cause and effect for which you do that, that you pay for that
• 1:47:15
  you always get that. This is the law of reincarnation. Sure and then
• 1:47:18
  closer. We have among so many writings the famous when we read in those
• 1:47:26
  times the metamorphosis of francasca as to trivialize the idea and not to watch it
• 1:47:30
  in a good way, that are popular ways of inoculating this concept in the
• 1:47:36
  social consciousness. True, if I was in Prague this summer, I was
• 1:47:41
  struck by a t- shirt that they wore on the street, which they
• 1:47:45
  sold right there, in the Czech city, and I had the picture that
• 1:47:51
  is usually put out of evolution, as it evolves from more or less simiesque
• 1:47:57
  beings, not even the human being. And finally, Kafka' s bug
• 1:48:00
  is already clear. No and then it was a clear irony of human evolution
• 1:48:04
  from where it would have ended up evolved that, indeed, seen from that
• 1:48:10
  perspective is a great satire. Of course if it was really this, what
• 1:48:13
  Kafka would have in mind, of course, shows you a rather depressing evolution,
• 1:48:20
  a simple cockroach. In the end, yes, well, there is
• 1:48:27
  the paradigm, at least of the idea that is revealed to us in the
• 1:48:31
  New Testament about the new birth. It is Jesus himself, who says that
• 1:48:34
  a man of the Pharisees who was called Nicodemus, who was chief among the
• 1:48:40
  Jews, came to Jesus by night and good spoke and told Rabbi Master.
• 1:48:45
  We know that you have come from God as such, because no one can
• 1:48:48
  do in the signs that you do unless God is with him. And Jesus
• 1:48:51
  answered him and said to him truthfully, Verily I say unto thee, that
• 1:48:55
  he that is not born again cannot see the Kingdom of God, and this
• 1:48:59
  statement of Jesus is novel, surprising, and very important in this dialogue between
• 1:49:04
  Jesus and Nicodemus. There' s the kid of the truth question. Yes,
• 1:49:09
  indeed, because the term Kingdom of God is key, clear in all
• 1:49:12
  scripture, in its entirety, is the search for that moral perfection in this
• 1:49:16
  life that cannot be attained and that the butpió nicodemos being religious, for he
• 1:49:20
  sees that frustration and then Jesus' response, of course, cannot be more
• 1:49:25
  surprising. Now as then, God' s spirit can do what man cannot
• 1:49:30
  do. In other words, we cannot reform ourselves to the point of being
• 1:49:36
  able to fulfill that divine kingdom in our lives. But God’ s spirit
• 1:49:42
  can change us, it can transform us in that sense. Of course it
• 1:49:45
  is the great Gospel statement of how we can expect everything from God, even
• 1:49:53
  if we do not expect anything from ourselves, because it is certainly what we
• 1:49:57
  should think correctly. In light of the words of Lord Jesus, of course,
• 1:50:00
  being born again has implications, because it is to experience then the apostle
• 1:50:06
  Paul, Paul' s theology, in different mentions that the apostle Paul,
• 1:50:14
  when he says if anyone is in Christ new creature is the old old things
• 1:50:19
  passed and now all are made new and other statements that do not remember that
• 1:50:26
  a person has experienced that catharsis, that change, that that that new inner
• 1:50:31
  birth, It is that kind of spiritual change and that affects his whole being,
• 1:50:36
  his whole life. But of course, something has to be produced in
• 1:50:44
  that, in that crisis of new birth, as I know how you can
• 1:50:47
  get to do again that what you have to do, you have to do
• 1:50:50
  something, you have to go somewhere, you have to look for a magic
• 1:50:54
  formula. Jesus' words, though enigmatic, exactly for many, in John
• 1:50:59
  ' s chapter three Gospel show us how the effects are more evident than their
• 1:51:04
  cause and origin. And it compares it to the wind. Of course,
• 1:51:08
  we look from the window and see the rocked trees, moved many times with
• 1:51:14
  the storm, but we do not contemplate the wind. What we see are
• 1:51:16
  the effects the cause. Thus, Jesus, of course, compares the work
• 1:51:21
  of the spirit with the wind itself, using the Hebrew term par excellence of
• 1:51:27
  the spirit of Ruag to show how we see more clearly the fruits, the
• 1:51:33
  unnamed birth evidence that we can explain their origin. There is like a mystery
• 1:51:39
  that makes Christianity supernatural by artonomasia or really Christianity, or that is natural or
• 1:51:44
  not Christianity, because it clearly explains to Jesus that the work of the spirit
• 1:51:47
  has no other explanation. And in that sense, the incomprehension of religious men
• 1:51:57
  as a nicodemo sadly repeats itself throughout history. Many people have a great concept
• 1:52:02
  of morality, they strive to try to live better possible, but when it
• 1:52:08
  comes to the things of the spirit, they do not understand, that is,
• 1:52:13
  it is a common feature really of many religious, that total misunderstanding before
• 1:52:18
  the things of God and Paul. Indeed, in Corinth, he tells us
• 1:52:20
  clearly. He who does not know the spirit, of course, does not
• 1:52:24
  understand the things of the spirit. He who does not have the spirit cannot
• 1:52:27
  discern what the things of God are. And that is the tragedy of religion,
• 1:52:30
  which is often the last to really understand what this is all about,
• 1:52:35
  and finally, in order to experience that new birth, many people will surely
• 1:52:43
  be thinking. Some of them listen like that and say well, more or
• 1:52:45
  less they form their idea. Others will understand what we are talking about and
• 1:52:53
  others will surely wonder and I need a new start in my life. We
• 1:52:59
  all have the feeling that a beginning, but in depth I need a change.
• 1:53:04
  There I feel empty or empty I feel, I feel bad about myself
• 1:53:12
  for a long time. I think it needs an existential doubt, which is
• 1:53:17
  very deep, and I think that' s the point at which a person
• 1:53:21
  can stand on the threshold of an experience of change, of being able to
• 1:53:29
  experience the new birth. But for that Jesus also taught us that Jesus said
• 1:53:34
  that he who believes in me has eternal life and one thinks that he will
• 1:53:42
  pay something in return. This is the key to the entrance to that new
• 1:53:48
  birth. Perhaps, indeed, the key is, as it comes later in
• 1:53:54
  the well- known words of escape from John Can Three when he explains what
• 1:53:59
  he means. Indeed, then this experience, how it is found, how
• 1:54:03
  it comes to that new birth. And Jesus explains it without any doubt.
• 1:54:10
  It is then to nicodemo itself it is to believe. It is by believing
• 1:54:15
  that we really have that life, it is faith that produces, it is
• 1:54:19
  immense miracle, that it is the new birth, without a doubt, the
• 1:54:25
  most extraordinary experience that we can live in this life. It' s something
• 1:54:30
  unique and inexplicable and what we have to believe. He does not clearly say
• 1:54:34
  Jesus who believes in the son, in the son of God, that it
• 1:54:38
  is the confession that Jesus makes of himself who is really about faith in Christ,
• 1:54:44
  to believe in him that brings about the new birth. And there really,
• 1:54:49
  to what extent clear is faith that instrument, in that incomprehensible love of
• 1:54:55
  God that has loved us in such a way, that it has sent to
• 1:54:59
  its child the world that produces that miracle that is the supper for which,
• 1:55:05
  believing in Christ, Jesus, we not only have a hope, a life,
• 1:55:11
  but we have a new birth. We know a whole new life,
• 1:55:15
  the life that comes from above the sky, a different and different life in
• 1:55:20
  everything as much in the expedition. It' s an eternal life. Jesus
• 1:55:27
  gives no life other than eternal and if not, also in quality, the
• 1:55:30
  character of that life is totally different. It is not this life, with
• 1:55:34
  its prolonged frustrations in a continuous way, but it is a different life,
• 1:55:42
  it is a different life, it is a better life And that is where
• 1:55:45
  the Christian experience becomes no longer attractive, but totally captivating, That is,
• 1:55:53
  because it is truly the life one seeks, the one that finds in no
• 1:55:57
  other way that Jesus speaks to us or or or we are going to have
• 1:56:00
  believing in him through his spirit, the spirit of God. I believe that
• 1:56:04
  this is a totally decisive explanation, as I do not know in the words
• 1:56:12
  of José de Segovia. Joseph already, at the end of this interview,
• 1:56:21
  remembered books such as Charles Colson' s. Charles Colson, that man who
• 1:56:28
  wrote after being involved in the Watergate case and was one of the architects when
• 1:56:34
  in prison he experienced what he called the new birth and wrote the book in
• 1:56:40
  I was born again exactly title the wonderful book, of which Cols is being
• 1:56:45
  remembered right now even though he is no longer with us, did not seem
• 1:56:50
  anymore with his master. He, however, had a tremendous experience in prison
• 1:56:55
  the present root of the work of cse Lewis, The Sir Twist. He
• 1:56:59
  read his famous introductory book Christianity. I was in jail because of the Watergate
• 1:57:03
  scandal. He was perhaps one of the main architects of Nixon' s strategy
• 1:57:10
  of listening to the opposition party and was, without a doubt, also the
• 1:57:16
  one who suffered one of the biggest penalties in the Watercate case, and this
• 1:57:23
  changed his life in such a way that he then created an entire prison CELLOSIP
• 1:57:30
  community dedicated to the care of people in prisons. He really dedicated his whole
• 1:57:34
  life to that experience that had had him at birth, could know others also
• 1:57:40
  who are in prison and who felt from that moment on such an identification with
• 1:57:45
  them. Of course later, the same having been imprisoned that his whole life
• 1:57:54
  was let' s say a reminder of those in prison. As Jesus himself
• 1:57:57
  told us to remember them so well as to be a result of enoonment that
• 1:58:03
  it was a witness in his book. Yes, an interesting mention that follows
• 1:58:08
  from that, not only his own experience with that published book, of his
• 1:58:12
  experience of change, of conversion to Christ, experiencing that inner crisis, of
• 1:58:19
  change, recognizing his personal sin and recognizing God' s favor and love for
• 1:58:25
  him and discovering through the reading of Louis and then the word of the new
• 1:58:30
  Testament, recognizing his need for Christ, but then also opening up that ministry
• 1:58:35
  in the prisons that has been so fruitful. And so I was listening the
• 1:58:42
  other day Julio García Cellorio, who is the coordinator of this ministry in Spain,
• 1:58:46
  that of the entire population resource, there are thousands of pastoral agents and
• 1:58:53
  hundreds of people who know Christ. In that situation of extreme difficulty that is
• 1:58:59
  book deprivation, truth and notice how one thing leads the other. Right.
• 1:59:02
  Yes, the most evident, visible, patent, not very manifest fruits of
• 1:59:06
  this incomprehensible experience that book tells us about and that you are experiencing so much
• 1:59:15
  in prison. It is perhaps little known to many people, the number of
• 1:59:19
  people who come to faith in prison, even in the case of the United
• 1:59:24
  States, where the Colson Ministry was born people who are waiting for capital punishment.
• 1:59:28
  In some of the States where the death penalty still exists, there are
• 1:59:32
  a very high number of those who are executed who bear witness to a conversion
• 1:59:39
  experience at the end of their lives before being executed, you really see how
• 1:59:45
  the person who often finds himself in such a radical need as that, not
• 1:59:53
  as the one who is deprived of freedom, really becomes aware of his need
• 2:00:00
  and, in this case, of his spiritual death, because the then birth.
• 2:00:02
  In short, as Paul says, they write to the Ephesians. Of
• 2:00:05
  course what it presupposes is that we are dead, spiritually dead, not weak,
• 2:00:11
  sick, needy, not dead, because it is a life that comes
• 2:00:15
  from where there is no equal, that has created the spirit, the life
• 2:00:20
  and the world from what was not. God, too, by his spirit,
• 2:00:24
  produces a spiritual life that was not there. It is not a spark
• 2:00:27
  that simply increases and makes it the strongest flame. It is not that it
• 2:00:31
  puts life where there is not, that is, where there is death,
• 2:00:35
  indifference, coldness and who has not experienced that in life, truth, that
• 2:00:40
  coldness, that indifference, listening to these things from God and sounding to him
• 2:00:45
  like foreign battles of ancient peoples, that is to say that they do not
• 2:00:47
  tell him anything, that is, the spiritual indifference that we can feel is
• 2:00:55
  in that deep evil of that tragedy that only that miracle. That new work
• 2:00:59
  of the spirit seems to suddenly one to understand suddenly realizes that it speaks of
• 2:01:02
  you this, that it is your own need, that you are lost.
• 2:01:06
  In short, and then they are circumstances in which we arrive incomprehensively at that
• 2:01:15
  consciousness that changes our whole life. That' s interesting. What an interesting
• 2:01:18
  reflection, because I think, friends, that with this public reflection of reincarnation
• 2:01:28
  or new birth, I think the difference between one thing and another, the
• 2:01:31
  importance of the new birth, has become more than clear. How can we
• 2:01:34
  come to be born again and resurrect from that spiritual death we suffer and how
• 2:01:42
  can we resurrect to a new and good life? I believe that the reflections
• 2:01:47
  of the journalist José de Es Segoviano give us a lot of light. Joseph,
• 2:01:54
  dear, friend, I really appreciate your appearance again. I' m
• 2:01:58
  always delighted to stop you for our train. Thanks for a hug, buddy
• 2:02:00
  See you all the time. Your your t is difficult, if sometimes you
• 2:02:46
  don' t understand me, you know me is more than my own creek
• 2:03:00
  than not ugly. I know that your plan is perfect, make me as
• 2:03:14
  you dezmente me and believe. Feel me loose, my faith looses you,
• 2:03:29
  my der as control of my life. Your plan more than I let you
• 2:03:38
  go, my places you, loose my decisions, take control of my life.
• 2:03:48
  Your plan more difficult than it is, sometimes it doesn' t grow,
• 2:04:05
  you lead to know more than myself believe I don' t see.
• 2:04:15
  I know that you' ve perfected faith have me montme make me understand and
• 2:04:35
  that if I let you go my s was Dominicans I take control of you
• 2:04:46
  in my life your plans more than mine I let you star this sun with
• 2:04:55
  my decisions. Take with hurt my life your big one more than mine crazy
• 2:05:05
  with your boss or sand those my way does not work no. What you
• 2:05:16
  have to be is I pray with your mandans abuse that in my own way
• 2:05:27
  not you be two. What ci is the memo, what you fill is
• 2:05:40
  much better. Oh I loose my dream. I want you to want to
• 2:05:48
  see the life of emotional pr pains and lives your plants that pay you more
• 2:06:05
  radiation such life your plan or saint and with your Dutch are my or that
• 2:06:39
  children or that children you travel on the train of life. Ladies and gentlemen,
• 2:07:17
  we are already in direct line with our friend, the shepherdess. He
• 2:07:21
  ' s a Quintara. She is a pastor in the City of Madrid,
• 2:07:25
  of the Christian Assembly Church and is also a woman who takes care of women
• 2:07:32
  ' s issues, who cares about the issue. She is also the coordinator
• 2:07:41
  and adviser on women' s issues of the Evangelical Council of Madrid. She
• 2:07:46
  is also a philologist and, among other things, good because right now she
• 2:07:53
  is the coordinator and promoter and founder of the Seneca platform for women' s
• 2:08:01
  equality. And let' s talk about this a little bit and I'
• 2:08:05
  ll welcome you. Good morning, Blue, Good morning, July, how
• 2:08:09
  well I am very happy to wear Blue, Well you are always so anxious
• 2:08:15
  and concerned about the well- being of women and also about putting women in
• 2:08:20
  value, in their right perspective from all walks of life, even within the
• 2:08:26
  Christian evangelical environment, because women are also often marginalized, rather ignored, even
• 2:08:33
  in Christian settings. Right, yeah, yeah, yeah, yeah. Undoubtedly,
• 2:08:39
  man is sad, but it is so and I think it is good
• 2:08:45
  that it comes from a long tradition, from a series of stereotypes or roles
• 2:08:50
  that also in the Church. In that sense, I believe that it has
• 2:08:52
  been negatively influenced by a culture that is good macho, is that I cannot
• 2:09:01
  say the word no, and I believe that that is so deep- rooted
• 2:09:05
  since man sees me refer to genesis peco this machoism, this inequality is a
• 2:09:11
  consequence of those origins of that separation from man with God is another consequence of
• 2:09:18
  sin and the church, for yes, according to what epoch he has been
• 2:09:22
  allowed to pervade by this. And well, if we have inequalities, it
• 2:09:31
  becomes invisible and is not given perhaps the place it should have and the place
• 2:09:37
  that Jesus gave it. In short, yes, yes, it is and
• 2:09:41
  definitely is curious, because the scope in the world Christian movement, women are
• 2:09:50
  vastly majority, much more than men. Yes, in the churches there are
• 2:09:56
  those who pioneered this, like Dr John Gicho who when against all odds and
• 2:10:03
  against culture, also an oriental culture, also very patriarchal in South Korea,
• 2:10:09
  for he realized that those who were really going to push all the projects of
• 2:10:16
  his community, the community of thousands of people who were growing amazingly were women,
• 2:10:22
  and this caused a real conflict. True indeed, and it is that
• 2:10:31
  if we did a good study, I believe that it has been done that
• 2:10:35
  most congregations, in the majority and that is, are more women than men,
• 2:10:37
  although already by statistics in men, in the world there are more women
• 2:10:41
  than men, but in the churches it happens, this phenomenon occurs and it
• 2:10:46
  must be recognized that women, because they have been there and they could have
• 2:10:52
  tremendous potential. I believe if the pioneering work of evangelization were made more room
• 2:10:58
  for it, I really think it would go a little further. No,
• 2:11:03
  and that makes me read it in MáximoÁlvarez commented by doing his evangelism studies
• 2:11:11
  that if that back was given to the woman, that evangelization would advance in
• 2:11:16
  a tremendous way. So, well, here we go. Yeah, yeah,
• 2:11:22
  the truth is. Now we find very pendular movements in today' s
• 2:11:26
  society and sometimes it is radical feminism that is controlled by certain lobis. Yes,
• 2:11:35
  of course, then, but it' s funny and in this you
• 2:11:41
  can explain to me a little blue, that the feminist movement led it Christian
• 2:11:46
  women. Right, right, right, right, look at the whole idea
• 2:11:50
  with this whole platform. Well, I' ve been working on this concern
• 2:11:54
  for many years now, not and yes, on all of these issues of
• 2:11:58
  helping women and especially recently on the issue of gender- based violence. But
• 2:12:03
  if we go to the 19th century, we find some movements, especially in
• 2:12:11
  New York, in the United States. In the wake of all the Protestant
• 2:12:18
  revival that arises from all those who fled or left Europe to America New England,
• 2:12:28
  very very movements of faith arise, a faith rooted strong practice And from
• 2:12:35
  here in the 19th century, some movements arise. Women were leading movements like
• 2:12:41
  abolitionism, leading anti- racist movements, but they realized that, in the
• 2:12:54
  midst of all this, they had no rights, to say that the feminist
• 2:13:00
  movement in the United States quickly consolidated itself linked to these Protestant reform movements and,
• 2:13:07
  above all, because Protestant principles promoted that the reading of the word,
• 2:13:15
  the individual interpretation of sacred texts, the access of women to basic levels of
• 2:13:20
  education, all these are Protestant principles emanating from the word of the Bible.
• 2:13:26
  Then what happened. Women are beginning to form, high schools, women'
• 2:13:31
  s training schools are beginning to emerge, and they are the ones who are,
• 2:13:37
  especially women pastors in the streets fighting for rights, as I said,
• 2:13:43
  anti- slavery, anti- racist, until they realize that they themselves are
• 2:13:50
  not being recognized. They are forbidden to enter many places, meetings, etcetera.
• 2:13:56
  They' re not given a voice. They' re annulled as far
• 2:14:00
  as getting married, losing their identity, they didn' t have the right
• 2:14:03
  to vote. And all this brings these women together in what is called Bueno,
• 2:14:09
  in an evangelical chapel, Methodist Protestant, in New York, in a
• 2:14:13
  village a little village called Seneca Folfs. And here comes the first feminist movement
• 2:14:22
  in history. Let' s say officially they make a statement of feelings that
• 2:14:28
  is called the first written manifestation, the first manifest written in one thousand eight
• 2:14:33
  hundred forty- eight. And of course there are men and women here.
• 2:14:35
  It was about a hundred people, thirty- two men and sixty- eight
• 2:14:41
  women who signed and all based on Bible texts. God has created man and
• 2:14:48
  woman in his image and likeness. The woman has the same rights and we
• 2:14:52
  offend God that is, that is all you can look at now with Google
• 2:14:58
  and see how you were in Bible principles. Then I wanted to rescue this.
• 2:15:03
  Julio I wanted to rescue this movement for the rights of the women you
• 2:15:09
  see, so much havoc that there is in terms of education, poverty,
• 2:15:13
  trafficking, sexual slavery, how women are in society and sometimes in the church.
• 2:15:20
  I didn' t want to rescue this movement because I think it'
• 2:15:24
  s biblical. I think we have a God who is not a sexist and
• 2:15:28
  we have our greatest referent, who was Jesus in his treatment of women.
• 2:15:31
  So, indeed, senecafol the 19th century. There it really is, and
• 2:15:37
  no one rescues it from us. These radical, feminist movements that have probably
• 2:15:43
  done things. Of course I do, but I certainly don' t identify
• 2:15:50
  with this radicality. And this is above all that they aggressively oppose the man
• 2:15:54
  and the woman and senecafal their movement of men together with women, and hence
• 2:16:01
  the name will be enraged. I know you rescue how interesting. Yeah,
• 2:16:05
  yeah, yeah, yeah, there' s a lot more details already than
• 2:16:09
  well, we' ll be counting them little by little, but I think
• 2:16:13
  we have to rescue him, just like sometimes I say we' ve been
• 2:16:15
  robbed of the Iris bow. You know what I mean. Yes, well,
• 2:16:18
  those principles are there in the Bible, in the Bible. It is
• 2:16:22
  the biblical perspective that I want to rescue and that we do not have fear
• 2:16:28
  in that sense, because sometimes, ah of course, we lobis do not
• 2:16:31
  have, has nothing to do with it This is a movement of Christian evangelical
• 2:16:35
  inspiration. That' s why we' ve been demanding the wage gap because
• 2:16:43
  we' re demanding democratic justice for women. That is really a scandal,
• 2:16:52
  not a song, a scandal of unjustifiable inferiority from all points of view.
• 2:17:01
  That would be and many more things, But it is curious that the feminist
• 2:17:07
  movement leads it, it is driven by Protestant Christian women in the world and,
• 2:17:15
  in addition, they are advocates of life, that is, they are
• 2:17:18
  not abortionists. It also means this curious and now it' s the other
• 2:17:22
  way around. I mean, now you' re a peck. If you
• 2:17:26
  say you want to defend life, you' re a clearing, an anachronistic
• 2:17:31
  or an ultra petulant. I do not know what if, man, we,
• 2:17:37
  as obviously, if we say that we are of Christian, evangelical inspiration
• 2:17:43
  and that in emanating from the word of God, equality and all this in
• 2:17:48
  saying is by identifying ourselves with the biblical perspective, we are forbidden. That
• 2:17:52
  is to say, I firmly believe not that the human being already begins in
• 2:18:01
  the same conception. There is already a human life to be taken care of.
• 2:18:05
  Not now it' s the same way in our manifesto. There is
• 2:18:11
  one point, because we have a manifesto that is good, we will publish
• 2:18:16
  it, no, but we must protect motherhood more. We' re forbidden.
• 2:18:22
  But motherhood, in what sense to give more facilities to women, to
• 2:18:28
  help the co- responsibility of men and women. The man has as much
• 2:18:33
  value as the woman. The woman as much as the man. With regard
• 2:18:37
  to paternity, which is very important, also family reconciliation, that is to
• 2:18:43
  say, we have to strengthen it. I think we need to work together
• 2:18:46
  so that the laws can empower this motherhood, help protect it and reconcile it
• 2:18:54
  with the family. There are times when with today' s life, which
• 2:18:58
  I see it, a woman works at the end of the month, and
• 2:19:03
  where it really is to give the place, to motherhood, to the family,
• 2:19:07
  to the children, to say that from the beginning we also want to
• 2:19:11
  promote life, protection and motherhood, help and family reconciliation. So there we
• 2:19:18
  are, of course, with it. Sure. Sure, of course,
• 2:19:22
  we care about the well- being of women, really, and there'
• 2:19:28
  s a lot of field. It is curious that many parts of the world
• 2:19:31
  are unaware of this movement of women, of the feminist movement, of Christian
• 2:19:39
  inspiration, which defends the rights of women, as you are doing here in
• 2:19:41
  Spain, and you are the driving force behind this project, to which many
• 2:19:48
  of us have supported because we believe in this absolutely. A lot of people
• 2:19:52
  don' t know about this. In the world there is a very relevant
• 2:19:54
  movement of feminism not manipulated by the progressive left, this one that olovi GTBI.
• 2:20:03
  And all that is clear if we go from the obis, the lobis,
• 2:20:07
  because here things are naturalized. Not really, yes, I think we
• 2:20:13
  ' ll see, I think all this has been taken away. The movement,
• 2:20:16
  this radical is reaching some extremes, and almost sometimes, because they border
• 2:20:22
  on I don' t know. If it seems ridiculous and so exaggerated that
• 2:20:31
  good. And yes, we are going to see myself personally, I do
• 2:20:35
  believe, and I think it is clear that there is lobis behind it,
• 2:20:41
  there is political manipulation, there are political interests. What I want, then,
• 2:20:46
  is for us to be as a movement that promotes equality and the rights
• 2:20:50
  of women and girls, that we are with that independence, independence because to
• 2:20:54
  us who supports us is the word we say that I do not marry,
• 2:21:05
  we are not going to identify with any political party. We do not know
• 2:21:09
  that this is a delicate subject, but I say it freely, which is
• 2:21:13
  my personal opinion as believers, because there is our conscience, to know truth
• 2:21:22
  with whom we can identify with whom, no, perhaps one of this party,
• 2:21:26
  has values, etc. But senecafaz. What it intends is, of
• 2:21:30
  course, to separate itself in this sense from any political movement that tries to
• 2:21:39
  encase us or trap us in that sense. But I do believe that there
• 2:21:43
  is a great opposition, that there is manipulation there and I think that is
• 2:21:48
  why it is part of the initiative to pull this movement out. That'
• 2:21:50
  s why they don' t box us in any of them They don'
• 2:22:00
  t cross us off as fake religious prudes. No, this is what Jesus
• 2:22:01
  defended. This is what God clearly says in Genesis, and inequality is a
• 2:22:07
  consequence of sin, like so many others, as God said, the man
• 2:22:13
  will rule over you to laugh in pain, but to man he said you
• 2:22:18
  will earn the bread with the sweat of your forehead the earth will be hostile
• 2:22:24
  to you and that are consequences that we have. For any consequence of sin,
• 2:22:28
  we have to fight, although we have to go to the root.
• 2:22:33
  That the root we know that, that is, the cure of all this,
• 2:22:35
  what Christ is the answer of Jesus. But until this is incarnate,
• 2:22:43
  we have to fight for justice in all these areas. My personal burden is
• 2:22:48
  this in this sense, among the statements and says as women in Jesus we
• 2:22:54
  identify with the original feminism of Christian roots promoted by evangelical women, the result
• 2:23:01
  of which was the declaration of Senecatholls in one thousand eight hundred forty- eight,
• 2:23:05
  and which promoted the education of women, the legality of higher education,
• 2:23:09
  female suffrage, the fight against slavery and racism and other civil rights, when
• 2:23:15
  others did not exactly, when in that sense, when no one did.
• 2:23:22
  That' s why nobody did it. It means that now it looks like
• 2:23:24
  we' re caught up. No, but in fact, nothing is.
• 2:23:28
  That' s what I want to claim, not that if we go to
• 2:23:33
  history, this is recorded, we' re going to search any history book,
• 2:23:39
  I say in Google and you' ll see all the information there is
• 2:23:43
  about I really believe that this was the real revival, a really biblical revival
• 2:23:50
  leads us, that is, to a transformation of lives, to a transformation
• 2:23:54
  of society. I think it was such that I wish it would happen again.
• 2:23:58
  True, we can reach the laws, the politicians, the sayings.
• 2:24:03
  Here there was at this moment of Senecafas, a transformation of society that touched,
• 2:24:09
  because he got exactly the female suffrage. Everything you' ve said.
• 2:24:13
  Slavery was abolished in many places, that is, it was a tremendous advance
• 2:24:18
  for pioneer Christians in advances in social reform, and I think that is very
• 2:24:24
  important. That is the consequence of a true conversion or of a true flood.
• 2:24:31
  More than shapes or more than noises or more than you don' t
• 2:24:35
  understand. That stays there, but this was a real revival and we were
• 2:24:41
  pioneers, of course. Besides, there were women. For the first time,
• 2:24:46
  he was also a pioneer in entering, that is, prostitution, removing
• 2:24:50
  women from prostitution, as was Lydia Finney and others who entered the prison,
• 2:24:56
  helping women in prison who had their rights. And then that education, which
• 2:25:01
  is very important, and here I do allow you to point out that of
• 2:25:05
  all this movement and education the higher schools for women, from here came Alice
• 2:25:11
  Gordon Wollik, who was the first woman she came to Spain as a missionary
• 2:25:16
  of all this movement, came to Santander with her husband in one eight hundred
• 2:25:24
  seventy out there and created the first schools of women and the first three university
• 2:25:31
  students for free, which she formed because women could not go to university at
• 2:25:33
  that time, neither in Spain nor in many places. It was Alice Gordon
• 2:25:37
  Wollik, a higher education movement and she founded the International Institute of Women at
• 2:25:46
  Miguel Angel Street in Madrid. So it' s exciting July what' s
• 2:25:52
  there that we have to rescue. Yeah, sure, I love how you
• 2:25:56
  work it, how you focus it. Acent, happy for this initiative and
• 2:26:01
  I really think we' re with you because look. I personally am a
• 2:26:07
  fan of women, because yes, I have seen it throughout my earliest conversion
• 2:26:11
  and I have seen and clear there are misinterpretations about the subject of women in
• 2:26:18
  the Church. Of course and this idea of equals no more and no less
• 2:26:26
  so effectively nor fights, nor fights between both sexes at all, if it
• 2:26:30
  is anything other than doing radical feminism or putting ourselves on. And no,
• 2:26:33
  no, it' s not like that. On the contrary, we don
• 2:26:37
  ' t need each other. This is a struggle of comrades, brothers and
• 2:26:41
  sisters, side by side. Of course we are partners in this project of
• 2:26:43
  life, but because it will benefit men and women, society, our children.
• 2:26:50
  It' s everyone' s project. And I think so, that
• 2:26:52
  we have to go ahead and I am very grateful for the support that I
• 2:26:58
  did not expect so quickly from many pastors, for so- called pastors too,
• 2:27:03
  but in this case it is important that the male be there. No
• 2:27:07
  and so, positive answers, Julio. So yes, that' s what
• 2:27:11
  gave me as the backup. Not to go forward. I feel supported and
• 2:27:16
  it is very important to me this is not an isolated or isolated white shooters.
• 2:27:22
  No, no, no, no, it' s just that I
• 2:27:24
  thank you very much too and with pleasure Jesus. Well, the paradigm of
• 2:27:30
  many things Jesus. In fact, Jesus had a lot of women following him
• 2:27:33
  who were disciples of him and who went everywhere with him. But Jesus'
• 2:27:39
  encounter with the Samaritan woman is paradigmatic, because it breaks all the social standards
• 2:27:46
  of the time Jesus, all, all. And indeed, and that is
• 2:27:54
  the claim. Well or the woman who is found in adultery, when the
• 2:27:58
  woman was, because the hostile OPA was death. But Jesus raises his head
• 2:28:05
  and says whoever is free of sins, let him throw himself at her.
• 2:28:11
  And because of this marginalization of the woman, and Jesus is always claimed for
• 2:28:16
  his mercy, for his compassion, for his tenderness and for the truth of
• 2:28:22
  things he also claims to human beings, to the weakest, they put them
• 2:28:26
  in their proper place, not effectively. Indeed, I believe that the gospel
• 2:28:33
  of Jesus always goes to the oppressed, to help, the oppressed, the
• 2:28:37
  weak and in this sense, the women were at that time you know that
• 2:28:43
  they counted, because as a slave, they no longer had any kind of
• 2:28:46
  right. And here I see Jesus breaking the schemes. I mean, maybe
• 2:28:50
  he didn' t say any feminist sermon we' re going to say,
• 2:28:56
  but with his actions he did, he dignified the woman. Come on,
• 2:29:01
  there' s so many he cured, he touched, he healed, the
• 2:29:03
  one he cried cleaning with his hair. That was breaking up and asking for
• 2:29:09
  forgiveness. That was a tremendously breaker. And then, how to the first
• 2:29:13
  woman who gives the message of the risen Jesus, for not also Mary Magdalene,
• 2:29:20
  the first tremendous woman when the testimony of a woman you do not know
• 2:29:26
  was not legal, was not considered true. They were worthless, for he
• 2:29:31
  broke the schemes and, as he always did to us, a nod and
• 2:29:35
  the women said that with his acts he proved it, they were disciples,
• 2:29:39
  they listened to her at her feet, she taught them. This was totally
• 2:29:43
  breaker. Julio. What happens is that we have to get into the context
• 2:29:46
  of that time so that we really see how much he dignified, restored dignity
• 2:29:52
  to the woman, who has been stolen from us not so long in this
• 2:29:58
  diabolical way. Let' s say yes, and it' s curious,
• 2:30:03
  because women are the prototype of competitive, women' s, feminist movement,
• 2:30:09
  movement of certain, well, the most well- known feminist movement today,
• 2:30:13
  radical feminism, which is left feminism in general, is fundamentally that he puts
• 2:30:22
  men. To the woman really the choir against the man and masculinizes the exact
• 2:30:26
  woman. It' s funny. Neither the man is confronted with the woman,
• 2:30:31
  nor the woman must be confronted with the man. That is another of
• 2:30:35
  the issues, another of the points that we claim and that we make clear
• 2:30:41
  in our manifesto, that is, that women do not want to be men,
• 2:30:46
  is that all we want is to enhance our role as women and I
• 2:30:54
  want that to be very clear, because we do not want to be men.
• 2:30:56
  We don' t want that and I think where better than through the
• 2:31:01
  image of Jesus, not in that encounter with him. That' s where
• 2:31:07
  we can all enhance. We must realize our femininity. And man must regain
• 2:31:11
  his place, because I believe that all this radical feminism has also affected men
• 2:31:16
  and I believe that there is a kind of blurred identity in one and the
• 2:31:24
  other. And this is very dangerous to say I believe that God gives us
• 2:31:30
  a clear identity as men and as women, and we must preserve it as
• 2:31:35
  the fruit of creation, of God' s design. But it' s
• 2:31:37
  like this whole movement is coming too The man is there He' s been
• 2:31:46
  touched He' s got to get back. I' m not saying that
• 2:31:50
  in traditional roles because I think that man has perhaps turned to other things and
• 2:31:54
  failed to play his role as a man. He' s got to get
• 2:31:58
  his identity back. I also believe that men and women must be placed in
• 2:32:03
  the place that God gave us and seek and seek that direction to be each
• 2:32:09
  one in our place, in the most important family without each other. It
• 2:32:15
  is not true, because it is, as someone has said in humor,
• 2:32:18
  that men today there are many cases, apart from the energies, these savages
• 2:32:22
  who deserve all our contempt and that justice relentlessly falls upon them that not only
• 2:32:30
  abuse and without good murder. This is intolerable. We have all the living
• 2:32:37
  forces of society, we have to be acting against this, but create a
• 2:32:41
  crusade so that this decreases to the point zero, which will be difficult.
• 2:32:48
  But, but really, the man himself in general is more confused than to
• 2:32:54
  give on mother' s day. Yeah, yeah, yeah. Men like
• 2:32:58
  that are and that' s dangerous, that is, look, when you
• 2:33:03
  take away your identity and I think that there in a child just the same
• 2:33:07
  from a young age, there begins a tremendous problem. We need to know
• 2:33:13
  who we are, where we are, what our role is, ours is
• 2:33:20
  very important and there the attack is coming, which is also an attack on
• 2:33:22
  the family and then I think it is to get everyone back to our place.
• 2:33:28
  Neither machismos nor feminisms should exist, but unfortunately there is one we want,
• 2:33:35
  as I said, to return to that design. It' s original
• 2:33:41
  design that I' m telling you, in the 19th century it was the
• 2:33:43
  one that we pioneered. So, and of course, we don' t
• 2:33:48
  want to be men and we don' t want to face the sexes,
• 2:33:52
  that' s something else. We want to repeat again, work together and
• 2:33:56
  not face the sexes, because that' s where you' re wasting a
• 2:34:01
  lot of time. You know, the subject is being diverted to a sex
• 2:34:03
  war, if not that. And then you' ve also touched a little
• 2:34:07
  bit on the issue of violence against women, which is a reality that exists,
• 2:34:13
  which is there to say is that forty- six women in what we
• 2:34:18
  ' ve been doing for the year is hard and but simply saying that violence
• 2:34:24
  generates is a consequence of inequality, which if you consider women, an object,
• 2:34:28
  a sexual object, it' s inferior to you. Hence this issue,
• 2:34:35
  which is the inequality of machismo that leads to great extremes, leads to
• 2:34:41
  violence, leads to murder, leads to aggression. Okay, then. We
• 2:34:46
  have to work there too, but I think you know where there' s
• 2:34:50
  more to work is in education. For me, pastoral care is fundamental to
• 2:34:54
  families. I see that we have to tell myself also as a pastor,
• 2:34:58
  to influence the pastoral care of the family, to educate as children, to
• 2:35:05
  help parents, because I see that they have a challenge. I already have
• 2:35:07
  grandchildren, I see my children and what a challenge our children have. With
• 2:35:13
  our grandchildren we still have to see, but I think that influencing there we
• 2:35:18
  have a lot to contribute to families. So I think that this is where
• 2:35:24
  we have to get in the way and from the churches promote equality. Since
• 2:35:31
  little ones, in Sunday schools, at home, sometimes they say that the
• 2:35:35
  church, of course, but from home they see my dad and my mom
• 2:35:39
  how they are treated. As you know, the equality there is, what
• 2:35:46
  you see there, is what the children are going to manifest. So we
• 2:35:50
  have to get on with it, be an example, and in the churches
• 2:35:54
  as well, yes. Women have to be and are in some cases as
• 2:35:58
  involved as men in all ecclesiological projects because it is not a lower value.
• 2:36:07
  They are equal conditions, but this we do not have to ignore and I
• 2:36:13
  would also like to finally put in value that, speaking of the houses of
• 2:36:20
  aid for evil women, I remember that you and together with a team,
• 2:36:26
  were pioneers of projects of shelters for battered women when there were very few in
• 2:36:33
  Spain, Yes, very few, but counted on the fingers of one hand.
• 2:36:37
  Uh, yeah, yeah, yeah. And the issue of foster care
• 2:36:39
  is a problem because there are few. I mean, the state is looking
• 2:36:50
  forward to seeing that there too I see a possibility. You are needing us
• 2:36:56
  to present serious projects to you, because nothing else will supply us throughout this
• 2:37:03
  I now, especially work on the subject of accompaniment, which is very important,
• 2:37:09
  accompanying all these women who are suffering counseling and accompaniment, listening to legal
• 2:37:16
  advice. We also have an agreement or a lawyer' s office and spiritually
• 2:37:26
  there it opens to us because they need to be heard, to be believed.
• 2:37:30
  Hope. Yes, and there opens a tremendous door where I think we
• 2:37:35
  can have the answer then. Yes, ideally, there would be much more
• 2:37:41
  resources from the evangelical churches. It happens that this is a great challenge that
• 2:37:46
  means are needed. But anyway, there we are. Yes, it'
• 2:37:50
  s true, yes, there are some foster homes, but many more would
• 2:37:54
  be missing for many more. This is a plague, an epidemic that needs
• 2:37:58
  to be done as soon as possible and, obviously, houses is a way
• 2:38:05
  of safeguarding the integrity of many women. Yes, in urgent cases. Yeah,
• 2:38:07
  they' re necessary, really. Yes, because you give them all
• 2:38:11
  clear, denounce such, but you don' t know that this is another
• 2:38:16
  topic the best thing for back day. But once they report this, it
• 2:38:20
  becomes a very complicated terrain. It' s not so easy not to say
• 2:38:26
  this too it' s a little distorted that the woman is given everything right
• 2:38:28
  away. Well, there' s everything, there' s everything and sometimes
• 2:38:33
  it' s very complicated. No. So, in those stages where you
• 2:38:35
  don' t have to leave the house urgently, you lack resources. Yes,
• 2:38:41
  obviously, so well, one more challenge that we put on is a
• 2:38:46
  quintana to the project' s coordinating director or platforms in ek Fals and that
• 2:38:52
  has for the equality of women and girls. Then, the purpose statements and
• 2:38:58
  the language on their setca false website can be accessed there also on the Facebook
• 2:39:05
  wall. Ah dear friend, thank you for being there too for being so
• 2:39:11
  brave. Thanks to you for real, to you and to everyone you support.
• 2:39:15
  Thank you very much for nothing these, bless a hug and also congratulations
• 2:39:20
  for your wonderful program. Thank you, come bye bye until you deny the
• 2:39:46
  train of life. Life, Life, sister friend. Handmaid of God,
• 2:40:05
  Blessed wife, ojida, are you may be greater than gold and ruby your
• 2:40:16
  cuffed husband rests people. You hear the washed woman of FEA women of love,
• 2:40:33
  who gave her heart? God? Will you hear the washed woman of
• 2:40:43
  faith, the women of adoring who gave her heart? Christ, Ay jumped,
• 2:41:05
  stretched out your hand and do not heat you and cover us to the
• 2:41:18
  poor favor strength and or not his garment are not afraid in the morning you
• 2:41:28
  would guphiate his heart, you will wash, woman of faith, woman of
• 2:41:41
  love who gave his heart to God. Hours to the vada mujeve sees woman
• 2:41:48
  of love. Here its thing is that the world forgets it of gold,
• 2:41:58
  white God and Christ, exalts horse to the paw woman of faith, woman
• 2:42:07
  of love who gave her heart to God, hear to the command woman of
• 2:42:18
  faith, woman of love in which ombres people that the deep hates him gold,
• 2:42:33
  God bull no and chris dola skipped the evangelical read a place of peace
• 2:43:01
  and friendship. You can freely attend the nearest evangelical church in your neighborhood or
• 2:43:09
  your population you will be, very welcome,