Hello. I’m Joan Martínez Porcell. I welcome you to this virtual space
that I hope will not dissapoint you.

I’m a Catholic priest,
and philosopher and, sometimes, a poet.
But from now on, I would like to be your friend.


We need to dream to overcome cynicism. We need a referential scheme, atractive, fertile, strong enough to drag us; only this way every man can consider himself a promise, a reality that will neither be destroyed over the years, nor dissapear by fashion or trends.

There are always areas, folds and aspects of ourselves that we should decipher in their true meaning. The center of our identity has a side that opens to the others, while another one remains closed on its own intimity. It is in privacy where one finds oneself. Those who live pending on their appearance or on nonsense impressions are renouncing to their own interiority. Faith is listening and viewing at the same time.

Knowledge associated to the word is always personal: it recognizes the voice, freely accepts it and obediently follows it. Faith is a knowledge that is only learned in a follow-up path. Listening helps to correctly represent the nexus between knowledge and love. It joins the listening to the Word of God with the desire to see His face.

This view provides a full sight of the whole path and allows us to place ourselves in the great plan of God; without this vision, we would only have isolated fragments of an unknown whole. Believing is listening and, at the same time, seeing. Emeritus Pope Benedict XVI encouraged us to follow the path of this look. “Thanks to its joining with listening, the fact of seeing is also part of the following of Jesus, and faith appears as a path of this look, in which eyes get used to see in depth. So, in the Easter morning, we go from John – who, still in the dark, in front of the empty tomb, “saw and believed” – to Mary Magdalene, who sees Jesus and wants to retain him, but she is asked to watch him in his path towards the Father. Finally, we get to Magdalene’s full confession in front of the disciples: “I have seen the Lord”. But learning to look may be very hard.

Poetry encourages us to listen, while image allows us to have a deeper look. Living in privacy allows us to to savor and to know those near us, as well as to educate our own personal project from the deepest layers of the interiority. We should not be afraid of loneliness when, from it, we can have a better understanding of our own history and we can reorganize ourselves again. Jesus can be seen and felt.

One danger of systematic haste and noise is cynicism. We become pragmatic. We know the value of everything, but we don’t really trust anything. What is criticized today, may be passionately defended tomorrow; the important thing here is the moment, the specific time in which we live in; we join the winner and, gradually, the vertigo of haste and urgency makes us cynical, cold, sarcastic and a little bit insensitive. When commenting on the passage in which the bleeding woman (haemorrhoissa) touches Jesus to be healed, St. Augustine claims: “Touching with the heart, that is believing”. Against this empty mysticism, this anything goes, we need to strive for our personal coherence, supporting the positive and immutable values, as well as those transcendent ideals which helps us to discover the beauty, the nobility and greatness of the world. Poetry and image can help us to return to a fertile inner life, enriching the path that helps us building our own personality, in a strong desire and constant wish for truth. The light of love is lit when our heart is touched. Then, we understand why faith – besides listening and seeing – is also touching. Jesus has touched us, and also touches us today. With faith, we can also touch Him. When we are configured with Jesus, we receive adequate eyes to see Him.

Presència del misteri

Aquest poema pretén explicitar com la imatge i la paraula expressen amb més força les presències d’un Misteri Diví que cap concepte és capaç de retenir del tot.

Esperanza, camino nuevo

En este poema el autor nos propone la esperanza cómo la virtud fundamental del caminante y cómo una nueva forma de mirar la realidad. Es necesario mirar hacia nuestro interior para poder caminar de nuevo.

Nostalgia, memoria del olvido

Nostalgia, memoria del olvido propone que la nostalgia del tiempo pasado nos permitirá hacer memoria de nosotros mismos y descubrir en el tiempo un momento fugaz de la eternidad a la que estamos llamados.

Amanecer de vida

El autor propone una descripción del amanecer claramente simbólica: el día es renacer de nuevo al don de la vida. La noche, en cambio, es un pequeño anticipo de la muerte. Duro combate que se libra a diario. Día y noche, vida y muerte, realidades y paradojas de nuestro existir.

Amistad de fuego

Este poema es un verdadero canto a la amistad. Partiendo de realidades cotidianas como la brisa y el viento, la oscuridad, la luz o el fuego, el autor nos presenta la amistad como una oscura claridad que acompaña nuestra vida.

Paz de amor

Este poema nos propone la paz interior como la atmósfera habitual en la que vive quien ama y es amado. Efectivamente, el niño, el pobre y el enfermo nos muestran sin palabras que la esencia de la paz consiste en dejarnos amar y agradecer el amor como un don gratuito.

Vivir o llegar tarde

El poema nos señala que vivir comporta mirar hacia el interior de nosotros mismos. El alma descubre el mundo con su mirada pero, a menudo, se olvida mirarse a sí misma. Para ello, para comprenderse, es necesaria la luz que el amor de Dios nos ofrece.

Rotllana de Pasqua

Aquest poema és tota una contemplació de la Pasqua. A partir de la sardana com el ball que agermana, ens proposa la rotllana com un esforç compartit, pas a pas, per trobar-nos units al centre mateix de la vida.

Dolor, espurna de vida

L’autor ens presenta el dolor i el somriure com a realitats quotidianes de la nostra vida. El dolor és esquerda de vida, però també espurna d’esperança. Dolor i vida conformen la nostra existència diària.

La llibertat, lliure

En aquest poema l’autor ens presenta el drama de la llibertat humana cridada a afrontar el seu propi destí, i per tant, ben diferent de la situació d’aparent llibertat del vent, l’ocell o la llum, que actuen moguts per l’instint o la natura.

L'esperit, ull de l'ànima

Aquest poema és un cant a l’esperit, ànima de la nostra ànima, centre del temps que ens es donat i que, en les voreres del món, reflecteix la imatge del Déu creador, del qual n’és una espurna.