EL TREN DE LA VIDA 29-02-24

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 that this way you collaborate with us. Tell us your impressions, ask us and participate actively. We want to meet you, we all want to make 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,

all evangelicals. Then we are going to do now in Barcelona, very soon, reflect, talk and produce documents that serve as a beacon and light for 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 hundred, eighty- one, five hundred seventy- one and consult prices and registration modalities. Do not miss the opportunity to participate in this great call.

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.