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