Porque el mandamiento es lámpara, y la enseñanza es luz, Y camino de vida las reprensiones que te instruyen. Pr 6.23

mayo 2016

Chapter 1

The rest of his body was so streaked, and spotted, and marbled with the same shrouded hue, that, in the end, he had gained his distinctive appellation of the White Whale; a name, indeed, literally justified by his vivid aspect, when seen gliding at high noon through a dark blue sea, leaving a milky-way wake of creamy foam, all spangled with golden gleamings.

Nor was it his unwonted magnitude, nor his remarkable hue, nor yet his deformed lower jaw, that so much invested the whale with natural terror, as that unexampled, intelligent malignity which, according to specific accounts, he had over and over again evinced in his assaults. More than all, his treacherous retreats struck more of dismay than perhaps aught else. For, when swimming before his exulting pursuers, with every apparent symptom of alarm, he had several times been known to turn round suddenly, and, bearing down upon them, either stave their boats to splinters, or drive them back in consternation to their ship.

Already several fatalities had attended his chaseAlready several fatalities had attended his chase. But though similar disasters, however little bruited ashore, were by no means unusual in the fishery; yet, in most instances, such seemed the White Whale's infernal aforethought of ferocity, that every dismembering or death that he caused, was not wholly regarded as having been inflicted by an unintelligent agent.

Judge, then, to what pitches of inflamed, distracted fury the minds of his more desperate hunters were impelled, when amid the chips of chewed boats, and the sinking limbs of torn comrades, they swam out of the white curds of the whale's direful wrath into the serene, exasperating sunlight, that smiled on, as if at a birth or a bridal.

Chapter 2

His three boats stove around him, and oars and men both whirling in the eddies; one captain, seizing the line-knife from his broken prow, had dashed at the whale, as an Arkansas duellist at his foe, blindly seeking with a six inch blade to reach the fathom-deep life of the whale. That captain was Ahab. And then it was, that suddenly sweeping his sickle-shaped lower jaw beneath him, Moby Dick had reaped away Ahab's leg, as a mower a blade of grass in the field. No turbaned Turk, no hired Venetian or Malay, could have smote him with more seeming malice. Small reason was there to doubt, then, that ever since that almost fatal encounter, Ahab had cherished a wild vindictiveness against the whale, all the more fell for that in his frantic morbidness he at last came to identify with him, not only all his bodily woes, but all his intellectual and spiritual exasperations. The White Whale swam before him as the monomaniac incarnation of all those malicious agencies which some deep men feel eating in them, till they are left living on with half a heart and half a lung. That intangible malignity which has been from the beginning; to whose dominion even the modern Christians ascribe one-half of the worlds; which the ancient Ophites of the east reverenced in their statue devil;—Ahab did not fall down and worship it like them; but deliriously transferring its idea to the abhorred white whale, he pitted himself, all mutilated, against it. All that most maddens and torments; all that stirs up the lees of things; all truth with malice in it; all that cracks the sinews and cakes the brain; all the subtle demonisms of life and thought; all evil, to crazy Ahab, were visibly personified, and made practically assailable in Moby Dick. He piled upon the whale's white hump the sum of all the general rage and hate felt by his whole race from Adam down; and then, as if his chest had been a mortar, he burst his hot heart's shell upon it.


It is not probable that this monomania in him took its instant rise at the precise time of his bodily dismemberment. Then, in darting at the monster, knife in hand, he had but given loose to a sudden, passionate, corporal animosity; and when he received the stroke that tore him, he probably but felt the agonizing bodily laceration, but nothing more. Yet, when by this collision forced to turn towards home, and for long months of days and weeks, Ahab and anguish lay stretched together in one hammock, rounding in mid winter that dreary, howling Patagonian Cape; then it was, that his torn body and gashed soul bled into one another; and so interfusing, made him mad. That it was only then, on the homeward voyage, after the encounter, that the final monomania seized him, seems all but certain from the fact that, at intervals during the passage, he was a raving lunatic; and, though unlimbed of a leg, yet such vital strength yet lurked in his Egyptian chest, and was moreover intensified by his delirium, that his mates were forced to lace him fast, even there, as he sailed, raving in his hammock. In a strait-jacket, he swung to the mad rockings of the gales. And, when running into more sufferable latitudes, the ship, with mild stun'sails spread, floated across the tranquil tropics, and, to all appearances, the old man's delirium seemed left behind him with the Cape Horn swells, and he came forth from his dark den into the blessed light and air; even then, when he bore that firm, collected front, however pale, and issued his calm orders once again; and his mates thanked God the direful madness was now gone; even then, Ahab, in his hidden self, raved on. Human madness is oftentimes a cunning and most feline thing. When you think it fled, it may have but become transfigured into some still subtler form. Ahab's full lunacy subsided not, but deepeningly contracted; like the unabated Hudson, when that noble Northman flows narrowly, but unfathomably through the Highland gorge. But, as in his narrow-flowing monomania, not one jot of Ahab's broad madness had been left behind; so in that broad madness, not one jot of his great natural intellect had perished. That before living agent, now became the living instrument. If such a furious trope may stand, his special lunacy stormed his general sanity, and carried it, and turned all its concentred cannon upon its own mad mark; so that far from having lost his strength, Ahab, to that one end, did now possess a thousand fold more potency than ever he had sanely brought to bear upon any one reasonable object.

Chapter 3

At the period of our arrival at the Island, the heaviest storage of the Pequod had been almost completed; comprising her beef, bread, water, fuel, and iron hoops and staves. But, as before hinted, for some time there was a continual fetching and carrying on board of divers odds and ends of things, both large and small.

Chief among those who did this fetching and carrying was Captain Bildad's sister, a lean old lady of a most determined and indefatigable spirit, but withal very kindhearted, who seemed resolved that, if SHE could help it, nothing should be found wanting in the Pequod, after once fairly getting to sea. At one time she would come on board with a jar of pickles for the steward's pantry; another time with a bunch of quills for the chief mate's desk, where he kept his log; a third time with a roll of flannel for the small of some one's rheumatic back. Never did any woman better deserve her name, which was Charity—Aunt Charity, as everybody called her. And like a sister of charity did this charitable Aunt Charity bustle about hither and thither, ready to turn her hand and heart to anything that promised to yield safety, comfort, and consolation to all on board a ship in which her beloved brother Bildad was concerned, and in which she herself owned a score or two of well-saved dollars.

But it was startling to see this excellent hearted Quakeress coming on boardBut it was startling to see this excellent hearted Quakeress coming on board, as she did the last day, with a long oil-ladle in one hand, and a still longer whaling lance in the other. Nor was Bildad himself nor Captain Peleg at all backward. As for Bildad, he carried about with him a long list of the articles needed, and at every fresh arrival, down went his mark opposite that article upon the paper. Every once in a while Peleg came hobbling out of his whalebone den, roaring at the men down the hatchways, roaring up to the riggers at the mast-head, and then concluded by roaring back into his wigwam.

Chapter 4

In a few minutes there was, so far as the soldier could see, not a living thing left upon the common, and every bush and tree upon it that was not already a blackened skeleton was burning. The hussars had been on the road beyond the curvature of the ground, and he saw nothing of them. He heard the Martians rattle for a time and then become still. The giant saved Woking station and its cluster of houses until the last; then in a moment the Heat-Ray was brought to bear, and the town became a heap of fiery ruins. Then the Thing shut off the Heat-Ray, and turning its back upon the artilleryman, began to waddle away towards the smouldering pine woods that sheltered the second cylinder. As it did so a second glittering Titan built itself up out of the pit.

The second monster followed the first, and at that the artilleryman began to crawl very cautiously across the hot heather ash towards Horsell. He managed to get alive into the ditch by the side of the road, and so escaped to Woking. There his story became ejaculatory. The place was impassable. It seems there were a few people alive there, frantic for the most part and many burned and scalded. He was turned aside by the fire, and hid among some almost scorching heaps of broken wall as one of the Martian giants returned. He saw this one pursue a man, catch him up in one of its steely tentacles, and knock his head against the trunk of a pine tree. At last, after nightfall, the artilleryman made a rush for it and got over the railway embankment.

Since then he had been skulking along towards Maybury, in the hope of getting out of danger Londonward. People were hiding in trenches and cellars, and many of the survivors had made off towards Woking village and Send. He had been consumed with thirst until he found one of the water mains near the railway arch smashed, and the water bubbling out like a spring upon the road.

That was the story I got from him, bit by bitThat was the story I got from him, bit by bit. He grew calmer telling me and trying to make me see the things he had seen. He had eaten no food since midday, he told me early in his narrative, and I found some mutton and bread in the pantry and brought it into the room. We lit no lamp for fear of attracting the Martians, and ever and again our hands would touch upon bread or meat. As he talked, things about us came darkly out of the darkness, and the trampled bushes and broken rose trees outside the window grew distinct. It would seem that a number of men or animals had rushed across the lawn. I began to see his face, blackened and haggard, as no doubt mine was also.

Chapter 5

When we had finished eating we went softly upstairs to my study, and I looked again out of the open window. In one night the valley had become a valley of ashes. The fires had dwindled now. Where flames had been there were now streamers of smoke; but the countless ruins of shattered and gutted houses and blasted and blackened trees that the night had hidden stood out now gaunt and terrible in the pitiless light of dawn. Yet here and there some object had had the luck to escape--a white railway signal here, the end of a greenhouse there, white and fresh amid the wreckage. Never before in the history of warfare had destruction been so indiscriminate and so universal. And shining with the growing light of the east, three of the metallic giants stood about the pit, their cowls rotating as though they were surveying the desolation they had made.

It seemed to me that the pit had been enlarged, and ever and again puffs of vivid green vapour streamed up and out of it towards the brightening dawn--streamed up, whirled, broke, and vanished.

Beyond were the pillars of fire about Chobham. They became pillars of bloodshot smoke at the first touch of day.

As the dawn grew brighter we withdrew from the window from which we had watched the Martians, and went very quietly downstairs.

The enormous broad tires of the chariots and the padded feet of the animals brought forth no sound from the moss-covered sea bottom; and so we moved in utter silence, like some huge phantasmagoria, except when the stillness was broken by the guttural growling of a goaded zitidar, or the squealing of fighting thoats. The green Martians converse but little, and then usually in monosyllables, low and like the faint rumbling of distant thunder.

We decided to use this room, on the second floor and overlooking the plaza, for Dejah Thoris and Sola, and another room adjoining and in the rear for the cooking and supplies. I then dispatched Sola to bring the bedding and such food and utensils as she might need, telling her that I would guard Dejah Thoris until her return.
As Sola departed Dejah Thoris turned to me with a faint smile.

"And whereto, then, would your prisoner escape should you leave her, unless it was to follow you and crave your protection, and ask your pardon for the cruel thoughts she has harbored against you these past few days?"

"You are right," I answered, "there is no escape for either of us unless we go together."

"I heard your challenge to the creature you call Tars Tarkas, and I think I understand your position among these people, but what I cannot fathom is your statement that you are not of Barsoom."

"In the name of my first ancestor, then," she continued, "where may you be from? You are like unto my people, and yet so unlike. You speak my language, and yet I heard you tell Tars Tarkas that you had but learned it recently. All Barsoomians speak the same tongue from the ice-clad south to the ice-clad north, though their written languages differ. Only in the valley Dor, where the river Iss empties into the lost sea of Korus, is there supposed to be a different language spoken, and, except in the legends of our ancestors, there is no record of a Barsoomian returning up the river Iss, from the shores of Korus in the valley of Dor. Do not tell me that you have thus returned! They would kill you horribly anywhere upon the surface of Barsoom if that were true; tell me it is not!"

And then it struck me suddenly that I was very anxious that she should believe me. It was not that I feared the results which would follow a general belief that I had returned from the Barsoomian heaven or hell, or whatever it was. Why was it, then! Why should I care what she thought? I looked down at her; her beautiful face upturned, and her wonderful eyes opening up the very depth of her soul; and as my eyes met hers I knew why, and—I shuddered.

A similar wave of feeling seemed to stir her; she drew away from me with a sigh, and with her earnest, beautiful face turned up to mine, she whispered: "I believe you, John Carter; I do not know what a 'gentleman' is, nor have I ever heard before of Virginia; but on Barsoom no man lies; if he does not wish to speak the truth he is silent. Where is this Virginia, your country, John Carter?" she asked, and it seemed that this fair name of my fair land had never sounded more beautiful than as it fell from those perfect lips on that far-gone day.

"'Tis my Mary, my Mary herself! She promised that my boy, every morning, should be carried to the hill to catch the first glimpse of his father's sail! Yes, yes! no more! it is done! we head for Nantucket! Come, my Captain, study out the course, and let us away! See, see! the boy's face from the window! the boy's hand on the hill!"

But Ahab's glance was averted; like a blighted fruit tree he shook, and cast his last, cindered apple to the soil.

"What is it, what nameless, inscrutable, unearthly thing is it; what cozening, hidden lord and master, and cruel, remorseless emperor commands me; that against all natural lovings and longings, I so keep pushing, and crowding, and jamming myself on all the time; recklessly making me ready to do what in my own proper, natural heart, I durst not so much as dare? Is Ahab, Ahab? Is it I, God, or who, that lifts this arm? But if the great sun move not of himself; but is as an errand-boy in heaven; nor one single star can revolve, but by some invisible power; how then can this one small heart beat; this one small brain think thoughts; unless God does that beating, does that thinking, does that living, and not I. By heaven, man, we are turned round and round in this world, like yonder windlass, and Fate is the handspike. And all the time, lo! that smiling sky, and this unsounded sea! Look! see yon Albicore! who put it into him to chase and fang that flying-fish? Where do murderers go, man! Who's to doom, when the judge himself is dragged to the bar? But it is a mild, mild wind, and a mild looking sky; and the air smells now, as if it blew from a far-away meadow; they have been making hay somewhere under the slopes of the Andes, Starbuck, and the mowers are sleeping among the new-mown hay. Sleeping? Aye, toil we how we may, we all sleep at last on the field. Sleep? Aye, and rust amid greenness; as last year's scythes flung down, and left in the half-cut swaths—Starbuck!"

But blanched to a corpse's hue with despair, the Mate had stolen away.

Ahab crossed the deck to gaze over on the other side; but started at two reflected, fixed eyes in the water there. Fedallah was motionlessly leaning over the same rail.

That night, in the mid-watch, when the old man—as his wont at intervals—stepped forth from the scuttle in which he leaned, and went to his pivot-hole, he suddenly thrust out his face fiercely, snuffing up the sea air as a sagacious ship's dog will, in drawing nigh to some barbarous isle. He declared that a whale must be near. Soon that peculiar odor, sometimes to a great distance given forth by the living sperm whale, was palpable to all the watch; nor was any mariner surprised when, after inspecting the compass, and then the dog-vane, and then ascertaining the precise bearing of the odor as nearly as possible, Ahab rapidly ordered the ship's course to be slightly altered, and the sail to be shortened.

[right-side]
La tendencia a combinar y armonizar las corrientes de pensamiento o ideas opuestas, es lo que se conoce como sincretismo. El sincretismo religioso es un proceso, consecuencia de los intercambios culturales entre los diversos pueblos. En algunos casos, comprende la intervención oficial, en el que se intenta superar una situación de crisis cultural producida por el choque colisión de dos o más tradiciones religiosas diferentes. Su característica principal es conseguir que dos o más tradiciones culturales diferentes sean capaces de crear un ámbito de cohabitación en armonía.

Por ejemplo, La Santería es el fruto del sincretismo de religiones africanas (Yoruba) con elementos del catolicismo. Esclavos africanos fueron llevados a Cuba y a Brasil a trabajar en las plantaciones de azúcar, y la Iglesia Católica trató de evangelizarlos pero las condiciones eran muy difíciles. Los sacerdotes que buscaban evangelizarlos eran de la misma raza que aquellos otros que les oprimían; esto dificultaba que estos comprendieran y aceptaran lo que se les enseñaba. El resultado fue que muchos aceptaron exteriormente las enseñanzas católicas mientras interiormente mantenían su antigua religión. En este contexto se combinó el catolicismo con la religión africana para dar paso a lo que conocemos como la Santería.

El sincretismo no es nada nuevo para la iglesia católica. Ellos tienen una larga historia de adopción y asimilación de elementos de religiones indígenas en sus esfuerzos misioneros; esa es la razón por la cual la fe y práctica católica, supuestamente unida bajo el Papa, se percibe drásticamente diferente en América del Sur, África y Europa. En pocas palabras, el catolicismo es una mentira que absorbe fácilmente y adapta a otras mentiras.

La verdad de Dios es mucho más resistente a mezclarse con el error. Sin embargo, hoy en día, incluso entre los creyentes conservadores, hay muchos predicadores, maestros y estudiosos que están trabajando duro para que la iglesia y la Biblia sean más flexibles a las ideas contradictorias del mundo. Mientras que hacia el exterior pueden estar afirmando la infalibilidad y la autoridad de la Escritura, sus acciones revelan una falta de confianza en la Palabra de Dios. Intimidados por las agendas culturales y deseosos de encontrar el favor del mundo inconverso, estos hombres y mujeres se rinden frente a la mezcla de verdad con toda suerte de errores; evolución, feminismo, psicología y ecumenismo, sólo por nombrar unos pocos.

¿Son estas personas herejes? Por lo general no, pero en realidad con lo que están haciendo se mueven a zonas tanto más peligrosas. Al sincretizar la verdad y el error, animan a otros a unirse a ellos en el terreno resbaladizo de vinculación, exponiéndolos a doctrinas erróneas y concepciones corruptas del mundo. Ese compromiso anima a los creyentes a alegorizar, explicar o ignorar por completo la clara enseñanza de la Escritura.

Usted puede ver el devastador efecto que el sincretismo evangélico ha tenido en la autoridad, infalibilidad, claridad y suficiencia de la Escritura; fomentando un repugnante escepticismo como:
  • ¿Por qué tantos teólogos se sienten intimidados por la cosmología del Big Bang y la "ciencia de la evolución", cuando Dios les ha dado una explicación clara e invariable de la creación?
  • ¿Por qué tantos evangélicos con buena gana se dan la mano con Roma cuando los católicos todavía suscriben los mismos errores condenables que lo hacían durante la Reforma?
  • ¿Por qué deberíamos confiar en el pastor buscador de almas sensibles, que predica a partir de una Biblia que dice que en realidad nadie busca a Dios?
  • Y ¿cómo muchos eruditos de la Biblia abandonan puntos de vista bíblicos de liderazgo masculino con el fin de apaciguar al Baal del feminismo?

Los teólogos nunca han sido acusados como responsables de proteger los patrones culturales de ataques bíblicos, sin embargo, eso es precisamente lo que muchos hacen. Mientras que el sincretismo rara vez comienza en el aula, con demasiada frecuencia hay eruditos dispuestos a redefinir el texto bíblico y encontrar retorcidas formas de acomodarse a la cultura.

Si los estándares bíblicos se vuelven subjetivos, entonces carece de sentido la inerrancia. ¿Cuál es el significado de Dios hablar sin errores, si se le permite a cada intérprete ajustar la revelación divina a sus propias preferencias personales? Claramente, la iglesia sigue cayendo en el escepticismo engañoso de Satanás sobre lo que realmente dijo Dios (Génesis 3:1).

La iglesia no puede permitir que los vientos dominantes de la cultura dobleguen la espada del Espíritu. La Palabra de Dios está totalmente equipada para informarnos de nuestra perspectiva de la cultura, pero los ideales culturales no tienen nada que aportar a nuestra perspectiva de la Palabra de Dios.

En próximos artículos, de la serie sincretismo evangélico, profundizaré en algunas de las formas más prominentes de sincretismo evangélico. Apuntaré a dos objetivos principales. En primer lugar, el propósito fundamental es señalar aquellas formas que están bajo la influencia del sincretismo y de espaldas al verdadero objetivo de la fidelidad bíblica. En segundo lugar, queremos dotar a la iglesia, señalando las principales áreas de compromiso que debe evitar.

Con el fin de animar los comentarios sobre estas cuestiones cruciales, les recuerdo a los lectores que no es necesario crear una cuenta para comentar, pero sí se requiere de un nombre completo y la dirección de correo electrónico. Le invito a leer los temas y compartir los puntos de vista a través de sus comentarios.

[right-side]
Cuando Satanás aparece con pensamientos engañosos en su mente, usted no tiene por qué admitir la derrota. Utilice los siguientes principios prácticos para hacer frente a los pensamientos corrompidos, sujetándolos con el cinturón de la verdad (Efesios 6:14).






Principio 1: Niéguese a sentirse culpable por los malos pensamientos

Imagine que usted se despierta a las 3 a.m. porque alguien está tocando a su puerta principal. Es más que probable que, antes de abrir la puerta, usted va a mirar por la abertura de la puerta para ver quién está causando la conmoción. Si se trata de un vecino, un amigo o un miembro de la familia, es probable que abra la puerta y le invite a entrar. Sin embargo, si se trata de un desconocido con un pasamontañas y portando una pistola, es de esperar que le niegue la entrada.
Si usted tiene la certeza de que esa persona que desea entrar en su casa pretende hacerle daño, ¿se sentiría culpable porque esa persona desea dañarlo? ¿Se lamentaría?, ¿Acaso diría: Qué es lo que pasa conmigo, qué hay de malo en mí que esta persona quiere hacerme daño? Pues no, lo más seguro es que usted llame inmediatamente a la policía para que detengan al asaltante.
No siempre somos responsables de los pensamientos dañinos que vienen a tocar a las puertas de nuestra mente. Aun cuando permitamos que estímulos externos, tales como ciertos programas de TV, material de lectura, o sitios de Internet puedan incitar pensamientos inmorales, avaros u otros, no siempre tenemos la culpa del primer asalto de estas ideas. Si estuvieras en una isla desierta, aun así tendrías que batallar contra los malos pensamientos.
¿Cómo sabemos esto? Considere la experiencia de Jesús en el desierto inmediatamente después de su bautismo. Durante 40 días Cristo estuvo completamente aislado. No tenía compañía, no tenía periódicos, correo electrónico, televisión ni celular. Sin embargo, después de esos 40 días, Jesús fue tentado con pensamientos de descontento, codicia y orgullo. Satanás le tentó con los siguientes razonamientos:
  • "Ya que Dios no te ha suministrado lo que necesitas para sobrevivir, convierte estas piedras en pan".
  • "Tú no necesitas esperar todo el doloroso proceso para reinar sobre los reinos del mundo; pueden ser tuyos ahora mismo, si estás dispuesto a adorarme".
  • "Tú no tienes que seguir el programa de Dios; demuestra ahora que eres el Mesías. Monta un circo espiritual y demuestra que eres el Hijo de Dios".
    La porción de la Palabra de Dios en Lucas 4:3 inicia de la siguiente manera: "Entonces el diablo le dijo". Aquí deseo detenerme un poco y profundizar en este acontecimiento. Cabe preguntarnos: ¿Hacia dónde se dirigían estas argumentaciones de Satanás? Si el relato Bíblico en los evangelios acerca de la tentación de Jesús, supone la presencia física de Satanás, esto, no es relevante; lo que si nos queda claro es que Satanás infiltró argumentos en la mente de Cristo tratando de convencerle. Con toda seguridad Satanás continuará utilizando con nosotros las mismas estrategias que utilizó con Jesús, pero desde las regiones celestes; Efesios 6:12.
    Ahora bien, ¿hizo estos razonamientos impíos de Jesús un pecador? ¡Por supuesto que no! Permaneció como el perfecto Cordero de Dios, cuya intachabilidad lo calificó para ser nuestro Salvador. Si usted y yo vamos a ganar las batallas de la mente, tenemos que primeramente dejar de sentirnos culpables en cuanto a los malos pensamientos que nos invaden; y en cambio, aprender a lidiar con esos intrusos no deseados.

    Principio 2: Niéguese a permitir que los pensamientos erróneos persistan

    Si nos entretenemos y adornamos los malos pensamientos por algún período de tiempo, esos pensamientos llegarán a transformarse en obsesiones. Estos, a su vez, darán lugar a abiertas acciones o actitudes de desobediencia.
    Las primeras ideas que el diablo dirige a nuestra mente pueden ser sólo un punto de apoyo; esta primera vez, coqueteamos con esos pensamientos y nos detenemos en ellos o fantaseamos con ellos. Tanto más tiempo nos entretengamos con esos pensamientos, tanto más es probable que empecemos a hacer planes mentales acerca de cómo llevarlos a la práctica.
    Este es el modo en como un pensamiento al cual se le permite agarrar un dedito termina atrapando todo el brazo. Tanto más desarrollemos planes para llevar a la práctica una idea pecaminosa o una tentación, tanto más nos encontraremos con el hecho de que este pensamiento se convertirá en una fortaleza. Llegamos al punto donde nos sentimos obligados a poner a prueba la ejecución de nuestro plan. Llegamos al punto donde deseamos ejecutar la idea, más de lo que queremos rechazarla.
    Cuando llegamos a ese punto, estamos en serios problemas. ¿Cómo podemos evitar que nuestros pensamientos se conviertan en fortalezas diabólicas?

    Principio 3: Aprenda a reconocer y reemplazar los malos pensamientos con pensamientos santos

    Mi analogía en cuanto al ladrón intentando entrar en su casa, es defectuosa en un aspecto. Mientras que podemos tener éxito evitando que el intruso logre entrar en la casa, no podemos evitar que los pensamientos impíos lleguen a nuestras mentes. El hecho de que estamos pensando, significa que la idea ajena ya ha ganado la entrada.
    Sin embargo, no significa que tengamos que permitir que el intruso se siente en nuestro sillón favorito, que nos enganche en una larga conversación, y nos comunique que desde que ha sido muy bien acogido, él va a ocupar nuestra habitación de invitados. En lugar de ello, tenemos que seguir el consejo del apóstol Pablo para hacer frente a un invitado no deseado:
    "porque las armas de nuestra milicia no son carnales, sino poderosas en Dios para la destrucción de fortalezas, derribando argumentos y toda altivez que se levanta contra el conocimiento de Dios, y llevando cautivo todo pensamiento a la obediencia a Cristo" 2 Corintios 10:4-5.
    Debemos distinguir los términos: "reconocer y reemplazar", los cuales nos ayudarán a tomar el control de los malos pensamientos. Utilice los principios que hemos discutido previamente para ayudar a reconocer si un pensamiento podría tener origen satánico, luego pregúntese lo siguiente:
    • ¿Es verdadero este pensamiento?
    • ¿Este pensamiento me motiva a temer más, o confiar más en Dios?
    • ¿Este pensamiento contradice la Palabra de Dios?
    Ahora bien, saber discernir y etiquetar como nocivo un pensamiento, y tratar de descartarlo de su mente no es suficiente. De hecho, cuanto más se intenta rechazar un pensamiento no deseado, cuanto más se encontrará obsesionado con él.
    Para descartar los pensamientos de Satanás debemos reemplazarlos con pensamientos verdaderos, honestos, justos, puros, amables, tal como lo hizo Jesús.
    Cuando Satanás trató de plantar semillas de descontento, Jesús respondió citando un versículo del Antiguo Testamento. "No sólo de pan vivirá el hombre, sino de toda palabra de Dios" (Lucas 4:4).
    Cuando Satanás tentó al Señor con pensamientos de poder y riquezas, Jesús recitó el mayor mandamiento de Dios: "Al Señor tu Dios adorarás, y a él solo servirás" (Lucas 4:8).
    Cuando Satanás tentó a Jesús para que actuara en independencia de Dios, el Señor citó: "No tentarás al Señor tu Dios" (Lucas 4:12).
    Jesús nos enseñó que la mejor manera de desalojar un pensamiento no deseado es reemplazarlo con otro pensamiento más poderoso. La mejor manera de disipar la oscuridad es confrontarla con la luz.
    Cuando vengan pensamientos temerosos tratando de tomar el control de su vida, puede reemplazar esos pensamientos con: "Porque no nos ha dado Dios espíritu de cobardía, sino de poder, de amor y de dominio propio", 2 Timoteo 1:7.
    Cuando llegue la tentación con pensamientos de descontento, puede reemplazar esos pensamientos con: "porque nada hemos traído a este mundo, y sin duda nada podremos sacar. Así que, teniendo sustento y abrigo, estemos contentos con esto", 1 Timoteo 6:7-8.
    Cuando usted sea tentado por fantasías de relaciones sexuales con alguien que no sea su pareja, puede reemplazar esos pensamientos con: "Mas el que comete adulterio es falto de entendimiento; Corrompe su alma el que tal hace", Proverbios 6:32.
    Creo que este era el proceso que tenía Pablo en mente cuando nos animó a ceñir nuestros lomos con la verdad, Efesios 6:14. Nuestro éxito en la batalla espiritual depende de confrontar cualquier pensamiento disoluto con la verdad de la Palabra de Dios.


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