Dante Gebel Live - Así de mucho

Episode Date: December 28, 2021

Todos nosotros en algún momento de la vida nos convertimos en grotescos osos de felpa dañados por el pecado y la culpa... pero el Señor nos ama a pesar que se nos esté saliendo el relleno o tengamos un botón en lugar de ojo. Hay una clase de amor que va más allá del sentido común: es incondicional, crea valor en el ser amado, sin exigencias, sin restricciones. Es un amor que no juzga, que no condena, sino todo lo contrario: otorga gracia a los quebrantados. Así es el amor de Jesús por nosotros; Él ama a los osos rotos. Y si tomamos en serio el amar a Dios, debemos empezar por amar a las personas, a todas las personas, especialmente a aquellos muñecos de trapo que el mundo desecha.

One of this I told that when I had three years of age, adopted a little oso of feldp, three years had, before that someone said, no, it could be, three a nought-tos. Adopted a little oso of feldp to the original name, oso. And the last time that I was, had been a great quantity of hair, He was a little

a new The reenno was going It was my Peluchet Tuerto Favorito Because when arrived to my

house, more or less for these Feches obviously It was in a navidavit Calurosa

because it's much Calurus in Argentina for December Calurosa of 1,

and the Osso was new obviously and he brought in adoption my

padrino and tit Tito Stockle, the brother of my mom, envuited in a paper of a regal. And what our with the Osso was a moment, we just saw if for my

soledad, for the my mom, but I felt like we'd be inseparables. And if I'd he'd, Osso, he'd did with me. If almosable, Osso,

he'd come at the other me on the mess. If me ba'a-mae, I'd talk a-a-a-a-a-a-l-lose. It was the banion polaco, pat,

a man, and sobaco. Oso also also was in the course of the year,

the peluche did to look well obviously, so that not so

that not could not even to give to a indigente.

But for reasons that are typical of the children, I

even even a old old a trapo. It

was a a and a roo desvencied. We had a relation very... very ligated, very intima,

very circu. Other peluches, other muñeco and how they went and as they were part of the family Gavell. If you'd say that me amabas,

you'd have to love to my munycoe and we're just together. One of vacations, of a city balnearia of Buenos Aires

called Nicochea. My Tios had a a house there, and when we had done almost a hour of to go to

we got a house that was he had to and the going to until the time,

I don't I don't I'm that exactly, but I remember that we have to to get to a

place, my my papa, not did that he said, said, I've had a little, but we're But he went to look at the muneco.

And passed on the years. And I grew, obviously, and oso, I was going to pass with all the mascots and the munecoes that have the children. For some reason, or presumed that, because, for my mother was involved in some papers of cedar. It was a co-in-a-counter, with some

little photographs the majority of color sepia and he was in a caron

in a caron of the armory for the next years the natural

of my love for that that my mom amara that my man

for my mother but for what was what was for me or what

had significed in my nine yes so however when she

he got I can to recognize that for that for

that was that was a more years more after, after two decades

and a little more, while my mother revisable and ordered her armory or her closet, re-encontro to Osso, and then he putt

in her his old machine to co-ser, some don't have the menor idea that I'm talking but my mom was like

a Mac for her, what means an IP for TIR for Mom and he did a sylugia reconstructive to

the muneco. He practic he practisedicuree cosmetica, liposuction, or what he said that is he has to the osos of trapo, he cocee a button in the place of his eye perid. So, in the place of the right, he had a button, and he made that more or less lusier, like that December of 1971,

when I only only had three years. And when I'd ever to see my muke of the infancy, I almost noticed, the exception of his new eye, with form of button. But I noticed the change.

But my mother said, now I'm not to give a little he can't give to get to the basura.

It was apestable this. So now the other the oso has a dignity. And a

part of that I I'm I'm just I'm that I'm a little in some

part to live in the house of my family or in the house

of the house of my children, I don't the story that is irrelevant

me made think during this time I came to the conclusion that we're all we're

like the old mukees of trap of some more. Imperfectos as we have said

during the year, eridos, quebrados, torsied, rotos. But, at the

final we've discovered with eyes new that we're the

two the of Jesus. So, the mou of the trap of God.

Tal-bees we're desechable for the rest and maybe not be some of us.

But we're not we're not even we're doing. And one of the things that has

learned, that we can't be loved and be changed, when we when we

am, we're doing, we're doing we're that for me of the man, the man, the

man, the man that could exist, and that is the level physical, we

Psychologists say that being inamorado augment the latives

of the heart and the blood flue more the car

and the chasas and they're and they get it into but

it's in the end of the being that the cerebris

depomina serotonin that are neurotransmissory so the dopamine

us produce pleasure euphoria the serotonin us has

a feeling felicit and And all of that is generated the when one when one

is corresponding the pupils are the so that the eyes are more bright, more clear,

so when you see someone with an little bit of is that is that they're that's an

or is inamorated or enamorado no? So, we're we're making us

when we know, but we're more more accustomed to the love that someone

who someone who doesn't a certain that's to be to be or is

related to the valia of what we we love. To that we're more accustomed or familiarized. That is the

love with which we have we have to we're common familiarized, that we think we're attraction

for someone because it's attractive, the people see attraction for someone because it's attractive,

attractive, because it's subjugate. The Greek had a word for this class of love.

They said eros, the amoreros. And when one oje that word immediately they're

in the term erotic, but eros not means necessarily only attraction sexual

in essence eros describes the class of love that satisfies our appetites

our our desires and eros is the love in busk of the treasure

something something else is the dama that is the dame is the woman

or the man who want to be mentioned by the repit

people like the man more the man one gets to those canoes, and we

learn very very time about that amor eros. The studies demuestran, the scientists, conclude that the adult, look, what,

pathetic, that is this, but no, but not it's to be a fact of it. The adults, don't know, and they're more to the

babies more than the babies that are that are the good, I'm that I want, I want to come to the gourd, and we

got to the gourd, ruby, that is like a little bit of football. And if I was, a me, not always because I was a renacohoe espantoso.

Oh, that's a good nene. Avizabeth when I'm coming. Because no me wanted to grab. And Eros, that love that provine of the necessity, of the validation, of the,

of the admiration, of the desire. No, is necessarily a mal a class of love. No. It's good

that a baby to my a mother which a Leach, means life. When the

baby, look at his mom what see? No, I'm to say

what he? But what imagine? Leach. No? It's good for an

enamorado that's a beautiful and that's a man, and that's of who is

a man, or the person is a problem on our life when we're those old of the

trapo. We can edific our our life on our heroes. Because not are necessarily attractive, physical, spiritual, and emotionally.

And if one edifices over that love, we'll live all the life, trying to try to the

people, to the people that know, to the people of the church, to God, that we're

good, that we're intelligent, that we're spiritual, to be them to be there,

there, as we're going to think we're when we're we're we're, we're

we're not we're for that we The old osos of trapo, we need a more resistant than the eros. We need another type of love, the other type of love, the other type of love in the life real, that love, that love, that for others, no valgamos. An amor that convicts the old osos in tesoros invaluables. It's an amor sin sin sense common.

I'm a love with the Lord, it's an amor sincintuitive common. What my with the Lord is an amor with a sense of common. What your with the Lord is an amor that not resist analysis, too.

It doesn't mean it's a common. It's that we're not we're saying. No, no, no resisted

analysis. And that's the love of God. Pablo, Pablo, he said, and said,

to the truth, when we're uncapace to salvarned to us to us in the

time that Christ was born for the malvados. Or said us We're nother.

Difficilment, Agree, Paul, there will who might there's a man who may be a

person good. But God, demuestra in this. And conclude the Apostol, in that

when we're not we're not people, Christ, was not he's not sure

that we want to we're bonitos, that we know, we're we've been,

it's it, it's, it's, it's, it's, it's a demonio,

No, that we'll put us a mojo-virau. No, no, no, we're always. So, the Lord is completely conscientious of our secret. He knows that we're that we're young, mukees of trapo, that the life not has been.

The prophet Isaiah has said before many of years. Isaiah said, all we're people impura. All our acts of justice, all congregars, all the year,

the sembrar, the Diasmar, the predicate. They're like trappos of immundice. No, there are works that make that valga our salvation, that valga the pain to salvarn us. No, there are works. They're trapos, socius. All us are grotescos, osos of feldpa, tanninged by the peccado, for the deed,

for the culp. that the only logical would have been to deseching to the race human, vote her, and start

to get to but God not took a cause for that's not. So, so, so,

God, what did? He did a surgery reconstructive and so what did my mom

except that not with a machine or cociending buttones in

the little of the cross and he made to the

his own to give us the reconstruction the new life, the new

new commencing, to start another time, for we have this we can enjoy this,

we're to give him to say, yes, or not? Now, he's he was,

when? When we were arapos? Uh, pecaminos. And the writers of

the world not were the word eros that used the greegos for this class of

love. Usern another another another a agape. Um, that's used to

that's class of that's the that's that's the manned and there are the

time there's that you don't see there's no there there's not a dichotomia your God,

with all your heart, with all your sense, and all your mind. And then then says,

and then he's a progimo like to you and so yeah that if you amas a

God amas to his old muckees of the if you

am I am you am I a and you know that you know that you're

to be you know to the people if we're in serious the really

the love to love to be this year this year this year I'm

I'm to put we're we're having to people to the people

and especially especially those people that the world and the proper

institution ecclesiastica desech if we don't we don't we

can't to As we said the domingo past, we don't we can ador to the throne and detest to

the seat at the side of it's impossible. We're not. Dichael, I'm going to transmit, I'm going to see, the meho

of the story. In the days of Jesus, those that were disposed to love, those that were to be able to

to brazar to the disvalied, casuallyly or ironically they were the most conscientious were that asimimus

those big one day the sir he got to the house of a leader religious for a senar and Lucas

the evangelist has special emphasis in that they had invited to Jesus because as rabid visitant

he was he was considered as the wesp of honor many Jesus invited only. He said, I'm going to go to your

house, or I'm going to come in your house. But here they've been invited. Lucas, says, no, they're in this detail. He was invited. He no, he no he did. When someone is invited, and is Rabi,

there were certain norms of etiquette that were sent out, norms of courtesia, no? The saludo of custom, for example, was a best. This no had to be a expression of

effect. Simply was the courtes, recognition of that had yet had given the WESPE the

best could have different forms according to the position social of the

parties involved if the wesp is a person of a rango social

semexam to the an fiteron the an fintrion the thing he was

that so far in the Mexicans because when one want to give

a what was what what what what what? Like,

like, is in doubt his heterosexuality if they a bit of a bit of that's, not it's

a kid a little of his father, or an student, a sub-Rabit, the indicator

was to be to beza the man. So, they were different types of beso. In the

Wartto of Hexemani Judas is he said that he should have been to have

to Jesus his rabi in the man. Not how he's the megilla, this is

one of the the scene of the Traition of Judas is so dolorous because to beza the man, it's a professinglea between a disciple and a master, and Judah

it was turned, he wastoked in an act of a tradition. But, but, moving to the time, the discuido of

this rito of the best of a ninguniar, to ignore a person, not beasar to say it.

To say it in terms of the culture actual, imagineate, that you get to the

house of someone that you invite to dinner, you know, you know, the door is open,

the door is going to enter, and the family is dedicated to see that and that doesn't

get to the sofa, nobody. And you say, there's the food, sir,

sir, serve. Just just is to turn to make the house of paper,

so serve there. To, do this to a wesp, to a

wesp a informal is a grosier, make a wester to an westel

An insults deliberate. It's an insults that's an insults. The lavatory of the piest. It was obligatory the

lavatory of the pias in the far north-Medioreient. If the wesp had a high position

social, the same anfitton could be the same with this obligation. If the

invited was an important, the same the same anphitron he lavable the if not

were so they were In the guale, could order to order a serbo that would do you

do with a clover. A infitrior capable that's peasosos arrogant,

flogent, could be to give a little to give to the wheybes and then

they were to them in the but this was almost offensive. This is

like to to give to the people to come to be to be their own

their sometimes something so. The an antitrion considered

the that had court and education, he gave to the wespels an acid-of-oliva for that they hungier,

although this was optative, but in a world where the world was over-gobiant, escaciable, the desodrants,

a gesture that they'd in an acid-d-oliva resulted refreshing. In this history,

Jesus gets to that the organ, invited, he no did, and he no

receive nothing and that conste that you not are an a

manned he's he's been a manned a man that's not only

in the own the Bible narrs that was that

in the in the home not they don't they they're

they they're not they don't give their not

their questions are some things are some that

It's perhaps that we pass us but it's it's just it's a a boffetone deliberated in the rostro literally

that I'm to invite to my house, not say to get to the table, not you

don't you do you don't even you know that's there and you're and you

start you ask you to make you I'm to give you all those present know

that simon this this man a caudadado he's he's he's the

war, Jesus, the war fria, is a agressivity passive,

and they see how reaction to Jesus. So the tension that

in that the patio is you can cut with a cut out of a

kind of the three sue of your three other

other other in a same, these do do you do

do do do so all all the all

to hear that they can be able, for the most, in this culture. And in that, then, the Bible narrs that comes to a

strange woman. A woman is a patio, a comedor. Luca us says that was a

peccator that is a form subtle, is a form deliberately subtle or courted

to say that was a prostituta. A dama dama that cobra for the favors

sexuales to dispens to different the little caballeros. And no there's a doubt

that came without she was she's that you that's except to the only

that was that's the other that's that's that's that chirusa

she has she had had had been her reputation logically she

he felt a good part of his virtue so that in terms general

had had per His name, possibly, also, or for the most of the we're going to because the Bible not register his

name proper, her name of pilla. And at the way, also she also, she also, had been the little of someone,

had been the ninnita of the other the time, that's the sonia and the sonia was a new education, or

that was a maybe her had rechazzed, and this is a was the only way that she had to

survive. One thing is sure. In this coincidimus. This woman

knows what what is Jesus in this scene. Sabe what is

to be desprecied. Sabe what is not be received in any part

and that if you invite to do do you do do you do

the prostitututas solian that had been captured of the

or abandoned of and a little and a child. And

no person decent want to talk, talk, what say, to be

to be to know to be to know to be the doors. The

door is on the secret and with a very she, she's

a woman that this type of detrato see what

is the term, the form in that simon not he's not He's not

he's not he's not he's the type for why he invita a rabbi and he

he's a lot of the multitude that he says he says a lot of

many many many tensas observations some comments algy

respect to and that's that he's much that's

that he's he does accept Jesus the humiliation

without not nobody is put of the party

nobody in the the table, it's and they're that they're all all the

smote of simon because they're they're they're for

them are you're those invitations or questions a they're

they're they're not they they're not they're they they're

they're they're so we're we're the end of God

because it's he got to there we're we're we've seen

two salas an an angel of every every that predicate

and I said, Lamentably, no I'm taking invitations, and me put an apostatah, I know what I was to say that, the child, like that's it.

I'm transformed, I'm a demon, in a single email. Why? Because the invitation, in reality, was to prove me. We wanted to be

a humble. I think this being, could be, this is the motivation of Simom. And the

woman who knows of these things, of these humiliations, no can support. No,

it can't do you? She's not demetida. No, it's her that that's the best of the besto of Jesus. No, correspond.

It would be presumptuoso of your part, no? So, so he's sent an impulse. He could

be to beza the feet? Who will say something? Lavarly to the people to someone

was an act of humiliation. Beasarlos. It was an act of humility absolutely. Nobody

besal the people. And Jesus is reclined over an almoadon, because no there was what we know as a sill of the commedore and a mess of the

so I'm going to to agachar my director. Jesus is like, sat sat down on a armadon, with the feet so on the coasted, is on a cogent, the feet on the side of the mess, that was like it was still to eat, the moment the woman

is to be asser to get his, to make sure Jesus, that someone is doing honor. And it's all of them They all. They're all. And in that moment, in a moment of valor,

of audacia, the woman looked at the car. It had many years that you had no mirrored to nobody to the eyes, and less a man. When he did his transactions sexual,

they'd go to the point, to what they were, and no there was almost contact visual, so that the woman gave the guarantee of the discretion to that he was

paying. And, and also, every time that he looked of someone, especially in the caballero,

what I saw was a lusuria, and if I was the women, what I was a condemnation. The other

women, and of some people, and the gender. But now now look a Jesus to the

car. And in the other of a way, is a more in that man.

It's a woman. And not he has like an object. La am like a

little. No, She doesn't look like a mercantia. This woman, they're looking like a mercantia but he looks like

as a friend like she the one of the life. And not they're in the sombras like she

she's not in the light. And she with just the contact visual they're

to end up the eyes of the and they come to carry profusam

on the rostom on the Lachrimas of of the life that has done, for the life that has

been in the life of the thing, because you know, that Jesus he will offer a pardon, he's over

and he's over and the and the and it's because you know that can start. And the

feet of Jesus that Simon not had lavated now are umediced for the labrism

and the woman's he's question what a man, I'm going to mojillo the man,

to be mose to be to be and to what I'm I don't put it to secar. No, they don't even

to pay a twoi because Simon no co he was to give a carer to a

ramera. So, so doing the impulse he is suelt the the

and there there is an abhorousous violation of the etiquette of the

courtesia because a woman in oriente always uses the

pillow recogied in public until the future never

never can that can be considered as a situation very provocative.

None one is she doesn't not we're in the Middle oriente. Some

did so that's he's a middle or not now culture

changed. If a woman a woman doesn't a

woman, that's a woman has sent a woman's tenets of the best, infinites of many of the other many of them and cavalieres and he was sparram,

over many almoadas. But now, it's disparamanded for the last and with his his hair, seca the feet of Jesus. He has a flasker with an guento the most probable

it's a crail that is a crailkittal that the cuell like a of the cooge, like a sort of perfume. Because, because, because, due to his profession, that frasco is very important.

in a time that not is famous for the hygiene and it was a

little less disagradable especially when when he had to top with men

shudrosos with men who were in the deser to satisfy his

appetites sexual the perfume was vital determinant for

to do for the for the faena or the ala in the

more of the case a little more more more more

of the And this act is very significantive. Because she was vacilling the frascuit, saying, no I'm going to need more.

And with the unguento is darraming his antigoa form of life. You know, he could have hungia to use the head.

But he's adequate. She is a peccator and is a person. For that he he derrame

on his feet. Timidaminte that is to get to where he was to be-a, and he was

and he's and he's, and he's, and he's, and he's, and he's, he's, he,

Simon is Simon is that Jesus signaled to this woman the Cena

was the was out of coojo not was what the manned

to be to be to be to make to see that him we're to

we're to we acturiam we we would we

our house we we're we we're not because

this woman had this this woman had had had done Maybe destroyed some of those hogs or

helped to that's destroyed. Much of us would say we're just a sermon of morality would be very well. What are you saying

no, I don't do you do that. There's a question that we say, that's a pain that you

don't know you've been that's a reprimeded that's a drug. So is the people.

No, you've talked to Christo to that that's a good, it's much to desire your

life? So I think that if the woman enters in In the house, we'd give us a good

predica of morality. First, that's change those meches and those things, Ropa,

that's a house decent. Here's a house of demoniated. It's the first we do.

Oh, and we're doing, and we're doing it. And we're doing it was doing,

well, this Jesus not a great thing. He's reason. It's worth to invite him

to make the that's the guy's because if it's at least prophet, not I don't you say, messia, prophet, you know,

would be able to this type to take her not just he would that he's thinking that's an integrante

of the chorus, that's a cantante, a salmista. If you knew what she's dedicated to this

woman, to who has talked those hands, to who has been to bezated

with that boquita not she would be not to not to to talk with a barra of four meters. But Jesus

knew who was the woman and he was a man. And Jesus was a question if

had a form of that this cabesson of this Cement is a count of the value

of that apparent object without any kind of that was that was that

he was in the world to do a sermon for the woman he

he did a sermon to him he He said to the crescent In instead of

she's that's that's he doesn't change to be to be

he's he's a way and he and he is Simon, I'm

to tell a little story the woman still there

and the two men he were they did they

give a certain a place that New Testament. It's a someone, obviously, that precepts

with interest, a change that they're going to give them to give them and they're not the

of the tiburon to the tiburon to the usuror. Ninguno of two could be back.

And to both he was the same but there a difference Simon. A difference

apparent between each of you that one he'd be to the usurero much more than the

both they'd they'd they'd they'd when they When they said Jesus, when they'd that they'd have to sender to someone

to a guarura that would have to bellowed the pyrn't, or in the best of the case, to terminate prison, the prestamita he'll call to these two and does an offer that not going to rechase. The who no view the padrino

was a part of the chiste, but no matter. He pardoned the debt, both, says Jesus. And then Jesus He says the trivia, no? The question. He says, Dime, Simon, to which of the two

will transformer the world of a single goal to? A, which of the two, I go, will be so full of a libelio, of gratitude, of love?

Because his presentamist he was so bondadosament. Who will be more adjudicable? The debt little, or the debted

to the jettta version Dante he's been the other he's the he's endowed

him and he's a dubit a dubit and he's well because he's also

because he's doing a question a trap well I think the response is

obvious but the type no he doesn't admit because he's

run to a carjejo without and he's not he's that he

can't that he can't answer and responded, well, I suppose that he says, I'm, how suppose? A-er-a-be-a-huh,

who, who is the more grateful, the one, the debtor a great or a little bit of a little bit? How, what I suppose? But, so I'm the interesting the type, well, I suppose that

that he's the most he said, with irony, and with good humor, well, has judged, well, that's the way that's he, oh, that's a little bit more intelligent, in serious?

In serious? Much he has to think the nene? When he says, You just got it. It's that it's not it's a fact to

make that to make that to make sure to be in many. There's this enshrase of

Jesus barked a contrast with what we think we think we that the people that

more am or that more capacity has the more the more that's

a self that's a kind of that's there's many that's

that's it's easy to love, no. You know that we say

the people normal, between commas am a more. That's no exists

people. Jesus says that most know that the more miscarriage

are are the are the own their own their lives and

the more has a that is the that he

doesn't he is that he was the man that

is who is people even even even with

the he is the more a man a a

Geno is the he brego with the propios. And a continuation continued something

a little very very that's all the people who's all the discoverer

of the pulver but I do you do you do you listen this that is marvellousous

the text says that was going to simon the story of the tiburon, it's now he will be to the

woman and this is the I mean, I will go to put in the position in that was Jesus. Jesus is like with the leg of the cogel.

The woman is about the feet, not sure? Jesus, he will be able to the woman, but he still talking to Simon. I don't know

to look at Simon. La mirro at the woman. So, the dynamic of this encounter depends of that

we can't that we can visualize the scene that Lucas relata in manner so magistral.

You know, so you don't see the sense of what what to take us a moment?

Me, see, if, or no? Yes. I'm see. I'm a cutierre,

but I'm think we know we have to an image clear of what is Jesus.

If not, we're going to lose the rest of the desenlace of the story.

Until now, insist, the conversation has been that has

been on on? Me see, or no? Well, now,

Jesus still to hear to Simon, but with the eyes

in the woman. He still talking to the man, but is looking to be able to her. So,

for the general, when one conversa, when one conversa with someone, he does to front to

the person with the person with the who is talking. But there an impulse irresistible

that us does not look to the person is that is that is not

you know you're talking, you're going to look to you're going to be front to a

person while he's and I did he's the other, Jesus is obliging to Simon to look where he mirro.

It's obliging to this comesanto and defec to diablos. Figate that's

subtle that I'm because there's another way more barrial to say it's to be.

Because it's that's in that at that time he had to see that didn't contaminates

the eyes. but he is he's inviting to see that in the soil is an appreciated

possession of God and when when it's in the woman Jesus also he's doing a message

to her and he's talking to him but also he's saying that even he's saying that

he's saying that he he's talking to him the words are for her so that

she's become in the third participant of the conversation just about

there there there Now, are three that are talking. Has it that Simon, to some way, have a platica with the woman.

All those who are in the patio are going to look at them. All those are, looking to the woman. It's the center of attention. Now, Jesus, not just the only

the who will pardoner, she converted in his protector, his defender, his friend, her manager. She's a He came to beas to beas to be their defender,

because he was mistrating, he was not being ignored, and now he is the defender of her. And he says, Jesus, Simom, bless this woman, and he no has another to see her. And what he, Simon?

A peccator, someone who has no sound of the doctrine, apostata. Be a person, deseched, a vase that he can't even he would even would even do you to give to to see a cat

He no see nothing of the least no he's nothing of what he's going

and Jesus there's the story so it's a subrity the word the parable of the

presentemist a see Simon if we don't know the woman and he'll

he'll be water for the feet she's she she's she in

the she's and me a manifestation of courtesy in an expression of love and of the heart of the heart. So, he's saying, Jesus, no me besast, Simon, too.

Jesus is he's saying, not that I'm too, torpe or menso, that no me did you know how you've ignored you since I came? No, me besasped, and she has no, has to beasar mehia, nor the man, the feet!

The woman was there, and thenceguer were there still carrying his labrimes. I'm imagining, I'm just, you're just, yeah, yeah, you know,

you know, you know, you know, because in that the world polvorient, without barren, jenno

of immundice, the feet were considered the part more immonded of the people. The people

used sandalias, in the place where there was a pollbo, barro, excrement, of animals.

For so the insults maximum in the victory was to put to the enemy by strad

of his feet. Or, to get the the nose of the enemy to

the enemy to the best to be able to be unimaginable Jesus

said saying you know you don't you know he's

he's not the thing to the oil or but she merung

the feet with perfume and no use a substance

barata and derram he he was the money he

cost all so so so so I don't know, Simon, that for how his

pecados are many, because she was very, she was pardoned, because a who can

a little he doesn't, she has she has much, because he was pardoned much. You can

imagine how he stalled the woman there that's that's thinking that they

were going to think that when Jesus was when Jesus pronounced to

the group that the people, your people, the woman

but her with so a lot of splendidness because she has the important a question he important to

beasas the little bit of because she's the pardoned much and she a man

much that he is a feeling that he said he's a little he can't

love and he can not to not say that Jesus no mention in this parable

no says simon men that you are a man just you're

you no you don't need much thanks like this, like this,

like this and the problem is that Simon is a man

that's a woman that's that's that's that's that's that's

what is that is that is that is that

is a that he he he not that

he he he's he even even he doesn't

that he's because there people that came to

not here, but in the other service, thinking that God took a suerate in derraming the blood on him. Look at who saved. No. So, it's consider a guy with a deuda

a little, and contempla the people with a debt more great, to have a type of orientation sexual different,

to the prostituta, to doga, to take a one or tequila, to separate, to, the divorceiado, to, the,

who has taught to some vix he's considered like the scoria, like the osos and they're more impoluted than the rest.

But who's here in this history the major deodor? Because there a grand a bad

in that cell. In that salon comedor there's a terrible and if any of

us we're just to be that this story we'd be that there's a

there's a there and to be to be to be a night. That's a not the

person. The unsucing that sen. No is what you think, Simon.

The is the people are some those are the not don't

beza. The pecados that are not doble. The pecado

are eyes that are not not are not

to serve to to give to give a

perfume that never will the is the thing

is the of a life that no want to change, of an soul that doesn't want to be because for what is the

poor, you know, he's a saint. The major of the mandamients is to be

and the major of the pastos is to bea to bedeces the major of the manned, no,

not you know, you're saying, you're not you're the you're the man, you are the

mayor, deudor. But if at least this Simon would be to be to be

to be to be with that that woman peccator if could have her

see that this woman with the woman with if you could be to give to do

him a while of his fault of your religion absurd if

his the if the the lachrim of simon have had been

to run with the woman and they were they were they were they had

had been had been the had been different because Simon he had made that he

as he and that's more than a part of deodor of the grand family of deodorers all we're

all we're all the matrimonios and those who are the who are floges all those who are those are

those are those who came virgins to the matrimoio and those are we're doingers. All are members of the Club of the old osos desvencigated. She needs the

grace for a heart broken, roto. And he needs a grace for a heart a hard of a pietra. But both need the grace. Ambos.

In that society Judea had regla very strict that prohibit what there was going to be going to

not a question of good gusto or mal gusto. Jesus not could allow to make that that

woman would be because at doing it was considered immundo but he he was

partying the immundice with her and for some reason he's feeling he's

to carry the pain to make the woman to do that God, he's been all the

time while he said he's now, now is the thing that's he's

he's going to see the the other he's better, your faith you have saved

Fet with PAS This woman He knows all the emotions All the Stats of the heart

But Paz This dama has been Because she was She was a Nina Since she She was

She was She was And she And she And she She was What was His

Pace? No, She not She not knows the Paz La Luzure Talves

The Movirer The Muburation The Despereo But no Connoce

The Pace And Jesus is it exactly after the pardon of the person

he's saying and you're saying and you're saying, and all this cregentage and this obegerio

that's not you can talk. The head in the head is like a thing as

a little that you don't you put a one of a year to do you to do you

go out of the just you, out of you come to be right, sell here

out here someone has to say, that is our God that's a That not they say,

to see, to do you know, to see change of life, out with the head in alt. This is for someone

but if God about the God is because there's a Peter in some part, no? For sure,

that last that we'll we'll get a Osso in the house of the play, it was obvious

for those who me heard to talk how was my father, a German a man

a pat-o parco. It was logical that was not able to to go to go to just to look at a

a new he would have not been for a other, I insist, so he said,

he's not noco, that's for a ruse, when we get him to come another,

he said, I knew, I was, because, first, he never that he

never had never I'd never never ever never never never

never ever another. But there was a little for a Nobody. No one

a new could replace a osse or a Mickey Mouse gigantesco. Nobody. And so

I remember the incident that my mother, that was at the seat of the condoctor, mirro from

from the front of back to and you get to get a heart, de ver'

who is that's a manoe and so I and then I'm

my mirate the mind the most that I did the words that

me saved the life, I said, I'm so much. So,

and Jesus did the same to the woman, he said, I'm so I'm so much.

And it's to do the recautors of impuels, to the people infields, to the

other ladron that's there on the cross. And if he would have said to him

if he's had to say it. And he's he said, to do you, I'm

so I'm so I'm so you imagine that you I'm, you to be

to end of world to look at you. Do you? Do you? Look. The

capacity to assign value to the people, I think is one of the don't the

most scarcely and more marvellous of the world, assign to the

person. I one of the one of when we decided to buy this arena

the the bank said, no no no we're we're going to

let's we're to present the And it was the conclusion, something I know that I

know that I know the question of the bank, or the grentes, the deweens, that were

to be sure to be able to the debt. But then after our case, they got to the conclusion,

I insist, that to cover the debt, they had to make sure to be that I'm

always, I'm did, why? And me said, well, concluded

that if I moved, maybe River, not going to have the same In the same increases. And that they would not

could not be able to the debt. It's not like in other congregations, that the predicators are varying, that are rotating, and the pastor

principal, and then the other. Here we're that if you die you're not going to nobody. There's one

that I'm going, and me no me he doesn't me. It's a feeling strange when

they're when they're when they're saying they're going to keep trying, if you can't be

more than a way to get I said to talk, I go, no we're not having this conversation, but if we did it was. The bank exigued that they'd assign me a security of life. Me studied during

a few months. Me made hundreds of questions, between those that were, if I'd solie, via places of risk. When they were a risk, no, they'd have been to COVID. No, existed a pandemic. They'd have talked to risk

constitutional, places where there were a risk of insecurity, risk of crises humanitaries, risk of sequest, or so, include all the countries of America Latin, all our countries. And I asked,

I said, and I said, to what countries I could be able to be so that you're so much that were to signar a policy of the

security more and me said, well, the countries normal, and I said, Icelandia, Denmark, New York,

New Zealand, Andorra, Swiss, Austria, Austria, Luxembourg, Finlandia, Norwega. I'm more about the way of Mexico, Nicaragua, Colombia,

El Salvador, Venezuela, Argentina. That's Andorra. What my no is Andorra. In that moment, when I said in the countries that I was my polisa passed to value more than the pass of Messi and Ronald both. So, then, after many examines,

extenuant, and long, and decalcular, how many families depend salarially of that I would be and to observe all the

sales of my passports to the actual and the answer me assigner a value that I

don't you say what but Messi so I think I

value I give a value now now you're oh, oh,

oh, oh, you're when you you're you're you're you're not

you're I don't do something if I'm I'm If I'm I'm going to No, no, no I'm back in the

church. I remember the miras of some of the pastors that said, if so only would be

money, so we'd pay us the debt and I remember those miras that were that

they were a new infartes that, they were they're not that's

so much. For that's so important that the Lord not assigns value.

Because he not he doesn't that sign value after after of a murder.

No, you assigns a value for the people that depend on you. He not

assigns a valor when we're when we were called we're when we're when we're

when we're simply osos of felpa abandoned. And for the final I want

to give a emotive story shortita but with this we're to give

the year a year. One story that has to be with all what I

did a guy a school primary called Matias Damico.

I don't know where you've had to have you ever exactly. I'll tell you when I'm going to when I'm the time of the man who

had invited to my house or that my parents had had to invite me because I had to get

to lookerrido abulico the most part of the time responded with monosyllabos and always I was always

never bestia well, he used and his robes and it was or was socio and every

that the master calififed his examines It was like he had a certain pleasure perverso in mark her the response is equivocated with Rojo. Damico! Equivocado, equivocado, equivocados! And in his bulletin of califications

always was written a note of part of the maestro that had talked during that year. First grade, Matias is a good manchew in the fund, and he promises, but it has a very bad situation in the home that affects his comportment. Second grade. Matias is calliado,

still retraided. His mom was diagnosed with cancer uterino. Third grade, Mattia is a tracling a lot of

quite. Maybe it was that his mom was this year. His father no is his father

also doesn't the reunion of the adultos. Fourth Grado, Mattia is that

has been He's been strazzed now there's no way that it's a

great retrasal academic maybe it's that's he's abandoned

and Matas now now maybe that's that's that even we

were doing to his year for this year

and all the students we're some some little

a man and an All were cautiously forraud, envuited by the mothers of each of whom, but the regal of Matiaz was involved in a paper of periodical,

with cinta decima, and said, for the seniorita Lita of part of Matias Damico. And the maestro was opening the regalos, and when he opened the Matias, there was a collar artificial of bijou,

of billi to-the-the-faulted to the majority of the parditas, of the perlas. And the pocae that had been They were young, amortientas. And, and, also, he gave a frasco

of perfume that's a cabled, so. And all of us we're going to a seniorita

in a good reflex, he was the good tin to say, but what so good collier,

and how little that will this perfume. And at final of the class Matira

was in timidently and he said, I'd like you like you would be

a good, you're a little because the guy almost not said, I

know that he had got to your regal of the day you have oh my

mom. And the collar of her also the and when he went

the when he's went to the little in the his and he

said, he he said a God, he for it to do to do

to see when he's when he when he's when the children

when the school the day the next that was a major was a person new,

he took that Mattias had fallen that's he said, and we're talking about, what I'm

telling, what I'm saying, and we've said to be a little bit a little, a person, that we had

to understand. And during the rest of the year, the seniorita she got to a man, more than

to anybody, and he had used to, he had said, and he'd more than what the other

we'd have been and a superprotection special, notoria. And then, after that we'll go back to know about him for a good time. So, a day, we're not we're from the school primary, but the seniorita

in her blog, when they invented the blog, obviously, much after. She's a younger, that one day he came to a carter that said, "'Seorita, I'd like "'that you were the first

"'in-saber to be "'to graduate of the secondary. "'So, second in my class, with carino, Matias Damico. Four years after another note, estimated, Sr.

Alita, the university not has been very, but me has got to and I'm that I'm not.

Four years more later, or other notherita, I'd say, I'd say, I'm a first in

know, that from today, I'm not sure, I'm too, I'm a doctor in medicine, and I

want to sit where I'd sit down my mother, because you is the most

has been a family that I never had never had been that's the class of love

that's the kind of that's that's not that's a lot of that's a kind of

that's that you create value in the self that's important for me

an love that's more than the sense common a more that's

a work a work that and if you now you're

you're you're you you're or in your house, if you a matter that's

that's out of the reen of the or you have a button in the way of the

cross, because in this moment he's like the he's like he's that I'm,

so that's so that so much. Let me. Celebrate, let me give us give us give us

a lot of a lot grand, great, great, that's listen in the rest of the planet that the

The Lord, you love so of much. That he has been that's so much

in the cross. So, so of the Lord, how not to be

to love an oso of felpa? This this should be the

only that that's that's to be to be real sacerdo

and you're not ha he's cogid, you Puerco spino

but does it do you do you fascina to know me emotion more than me ame

with all my errors that if could I just think or supponer that me because me logane or because I

am more than I'm more I'm because she. Because she? You know, you? And because

she loves you? Because he loves because he loves because he doesn't resist analysis. And I think those who are looking from

from their castes, atheos, musulmanis, adventist, testigo of Jehovah, independently Hinduists, say what you think.

Juneteen with this congregation marvellousas, repeat them with me. Say, Lord Jesus, you receive, like my Salvador. Firt.

Entra in my life. Pardona my pecados. Grasias for amar me. You know Jesus. Thank you for

to love me so much in the cross. Amen. Levanted in his hands. We're going to do the

last one. I want to pray for those who terminated these year can't for those who are you

don't know more the other the enemy the enemy is there you're to be

like to symbolically the braces like Aron and Urs he was there Lorde Lorde

my thank you my carid my carid let me say you're I'm I'm sure

I'm I'm like you're like working in the movie saying no I'm

but you want to comep come one up one you don't you still

you can't you can't run so you're you're going to you're in not you don't take

you know because the year you know I'm saying I've played for you and here are days

more. I know the crisis, the desamor you have put up but

there's vows a favor I declare that they're in the year that

will be going to be the year for you no important what you

don't no important that you don't know that you Noticias. Me, God, that I say, I thank you, I Sulte over you, a double portion

of the Spirit, I'll suelt on what what o'clock no no view, nor I, nor have subied to your heart an end. You, I'm bendigo, says the Lord. I'm for those that are the other other side, the last

Oration of the year, there's there, there's the glory of the Lord. There are there's larking for the mehillas, of the osos of fels, of vencichado. I'm, I'm

I'm sorry, for all the millions of Matias Damico that has in the world. Chame, how you calles,

for those that some day received a more when you didn't know, but it's your life,

and if not the Lord to do you do it, you know, he's the Lord, you know,

he's not he's not you have to you're all for you, in the last moment

of the year, ultimate service from the house, Browow, I'm going,

I'm doing for children, and young, and young, and Anciansians and adult, and declare, God, that here, and until the end of the earth, there's people sanada.

You sauna the Lord, to saner of the religion, te sara of the legalism, imbecile, to san a God, of that religion ridicula that you at all. You're doing. God's is liberating the captives of America, Latina. God is he's not being able to the world, and is using River to liberate, to liberate cadenas, to cuters'-rojos, to liberate to those that they're all they're all righted, I think.

I declare. We're cremous in the body, in the mind, in the soul and in the spirit. We'll say, amen. Amen. Dall the major

applause of the story. We're here we're going to celebrate a little more because there a pair of surprises to terminate the year. But with this

applause, we'll we'll just end up the people of the world. Chau! Firm! Firm! T'Lon of Oso!

You see the No, the No, Chau, Chow, Chau, Rive! You're saying,

Man, Father, me Jesus, all my cargast last you on the I'm saying me,

Jesus,