Dante Gebel Live - Asuntos internos (Vacas sagradas 2)

Episode Date: December 16, 2020

Muchos de nosotros logramos dominar los mensajes de la Biblia, pero no aprendemos a vivir el verdadero Evangelio; decimos versículos y enseñanzas, pero vivimos de manera muy diferente a lo que predicamos. Hoy Jesús nos dice, como les dijo a los fariseos, que hablemos mucho menos y lo sigamos más a Él; hoy nos desafía a vivir vidas en que haya consistencia entre lo que somos y lo que Dios nos llama a ser. Recordemos que cada una de nuestras acciones cotidianas, por pequeña que sea, es un mensaje para la gente con la que interactuamos cada día, ya sea nuestra familia, amigos, conocidos o extraños, y nuestra tarea personal es amarlos. La gente podrá dudar de lo que digamos, pero siempre creerán en lo que hagamos, así que antes de abrir nuestra boca para hablar, abramos nuestro corazón para amar.

Hasn't years after while I'm at front of that at all

that the cathedral of my so one of those moments

part-of-a- spiritual a moment of shock of those that that's one of

those events that some some they're a epiphany not

not was in a mountain of or in a congress but in a

cafeteria of a cadena, just of coffee very important, that the great majority

know, but it was a moment very supernatural. It was a day that was a day that I

was in the offices, justly, the campus of the cathedral, but I had some 15

minutes to take a a time to take a coffee and I'm a carpe so I'm

so much in the field, because there were very And there was a poca-gently people. And in that moment, I discovered that the

woman that had been a little bit of a coffee special, with a leech special, none that they were the she wanted. And I asked also, also, also, something to eat, but that I had to have certain proteins, and if not had gluten, et cetera. Not only that, but I was just, but I was just, but I was not that I'd like

I'm inloqueceia and I was looking at those cafeteries generally have a menu at the back of the

and she had the menu of the different options of coffee like if were soniating and a

state catatonic and I looked at the reloge because I had been 15 minutes and I

had that in me the tension augmentable so I so I

for me for but it's but it's but it's a coffee.

It's so difficult it's not a need to have to buy plutonio did you

to buy coffee and finally the woman was decided for a coffee with no

see what kind of kind of he's he's he's for those that for

those that never have been in the United is is a

way money to pay with the people in the

recordas and with you don't you don't you have to use

money but that it's it's time, and the minutes are going passing.

I thought, I thought, what does this woman? And finally, he gave a little to the

bolso, I was in a place, in a place, in a place, and get to get to be

to get to I'm a very patient, I'm trying to um, and the cargerer,

or who was being was going that was more than was the same that the

people that had formed a file behind me, suspirable, soplaving, enojado, ante the fault of prevision

of this woman, that was made to spend a time to all. And for the end of I thought, but, you know,

this is a place to order a coffee and not it's to come. Maybe the woman had an end of

a poor, but the other more we were we're just to get to campus to continue

to give my message. I had me had auto-imposed 15 minutes of the time.

I'd have there just only more 20 minutes I'm waiting that the signora those coupons

and then that's decided to to make you to make, imagineate, to return to get to

inspire, who know, a quite's the time, the day on the day on the day on the

day, I remember. And in that moment, the she was a little incomodod

and in tone of disculp me say, pardonem me, sir, Hispanic,

no? I said, I'm, I'm not so, I'm not so, I'm not

I'm I'm all the time in the hospital in front and in a riteite

me going to get to my house to do a second of a therapy and I

wanted to get to eat some that's but I have to have to have to

I'm getting to get to get a stomach of a and I try to

I'm and I do you I'm in the lobby of the hospital

here in front so I'm so I'm so I'm to

the rest of the and he said, Pardon to all, pardon to all. And there me sent me a cucarach

because this woman was a big of a little bit of that I had to happen alone,

solo, without money and with the little with a and to use it was

more than to have to be to be a little more to order to my capuchino

nothing that in a little I had had crucified I was sentencied. I was sentencied that I had

been senten to the man thrown in the campus to write a script a predicate about the Wensamanitano. So I remember that I did my

targetta to the chica of the and I said I invite what she consumm, that no, no, no, no, no, no,

I was up coupons. And the woman me mirroved with a smile and perhaps that

if someone presencio the the scene, you have seen as a good gesture, no? That I used my target to buy

the day of a woman disconocid. But in fact was a act of culp. It was a lot of solidarity. It was an act of sent me a pojo. I felt like a verguyen. First, for

having it was judged a mal. And, and I was, I was a littlely to my auto, and I no me imported the hour, or, nor the time. And after the volante, reflectioner, in the person

egoist and ingraten in the that I was convicting. And that day, in the middle of what I thought

that I'd a sermon for the God had planned to give me I'm I was very meted in the

message that I was to pray to the day I was to take me a second and in that

I was I was I was I was I'm was not professionally

like I prepared the message, but no devotionally. God me drove to the cafeteria for that the people not were any numbers, nor vistas in Internet, nor members of a church, nor people that offrend,

nor leaders, are people. And a part of that, when one sees conductors that talk bocina, vendors that are people who turn to order a simple cafe,

never we can't know the reality that is a other person. But that's a person, is the that we sometimes we usegues, we're just, we're we're trying,

we're going to, a little bit, a little bit, and I remember of that day, that's a day, that day, I've learned that

the person that maybe more me molesta, could be the more me needs to be the and then I've been,

that day in the cafeteria, that's a day, in the car, that means, to be a person that I'm in the

field, although me exasper, even he gets, and I'm I mean, I convince more that a media that passes the

years and I'm putting more more great, that not necessarily more more more than I'm more.

I want to God. What is, is that in some moment the word was made and then,

due to the religion, he was going to say a power, nothing more. And that

what was that was in the cafeteria not was an I've been actually A bit

Like, I'm a Aft of the messages. Now, I think you don't me malentientientas

because if if you take this to context, certainly it's going to be

malentendend My work, my function, my call is to be the don't

that God me did. At least I can do a way more frontal, the

way a little more solap from other other other

other but my my job of the Lord. It's my vocation, it's my callment, no? And me

the call-that-you-lawed and I love much to teach the word, a word that transforma many lives. But I have to confessarty that sometimes I can't to hear, too as a-gheno, as to-ear

my own own my own own my own own words. A-one-a-huh, to do you know, a-vis- our life seems to have to be much more with the words than

with the actions. It has been with the rhetoric than what we do we're doing. And I insist, I want to talk less of

God and to end up him. If a a periodist me would be, what reconto,

what balance you can't do you do your life in your peregrinartian to the fech, I

would say, every every bit more to live more for him, living, experimenter,

experiment, but we're we're in a time where we, we know the information,

where we have an autopista of information, not only only on the Internet, but through the cellulares, of the

devices, and the church and the church of information that is to help us to help us

in our growth spiritual, for that increase our spirituality, for that we are

we're just Christians, and there millions of congregations in the world, and almost

with their own own their own site of internet, and the

majority, transmitting messages in line, especially in these times of pandemic or quarantine. And in medium of those lives, of those calls on those part, in the middle of all that noise, the message Christian, many times, gets to be like an option more, like a tutorial more of YouTube. You know, videoes for doing a while free time the road of an auto, tutorials to paint, to you, to lavartes the dants, well, a lot of times it would beaes that the Evangelio was a tutorial

more. It would have we'd have taken the experience of the disciples that literally was to come in

Jesus, an experience that the church was a realtor to live, but to make it

in a live of internet or of the words repetitive of a service. Degal

that's your love the Lord, levanted the hands the name the glory to God,

repita with me or we see, we're we're we're in

just other different a whole whole thing of words of the tantissimus that there. And, we're just

we're in that we passed to me that when had, before I'm that I'm to show

consideration in a cafeteria not because I was because I was a point of the

message. So we're going to a other, of a live to another, of a other,

and we we're we're trying the language of the faith. With all the

intention good, because the idea is, insist, to enrichesern us spiritually and a sometimes not is more

than a exercise mechanical of to say what we need to respond what we have to respond, to memorize

what we're and at doing mechanically we're doing we're doing the evangelist a collection of doctrines

of verses that sound well, with a lot of responses that finally don't say

they're politically correct but that they're politically correct but they're not doing doing an autocritica, is that we're

that we're trying with a mountain of words, but separated of the experience real of Jesus. And for very spiritual, that are those versicles that we're learning,

no I think there's much of that's true that that's true. I said, I said, I was about the Christians monosynos that's one or two verses, that they're

that they're going to, you know, not to your right is what to do the right, and not to have to, that don't do. Oh, orhalla that were,

oh, that were to tell that they're, but it's to tell that they're not another, no,

no, that the deemmo is that in the VIII's in the Bible, so you

know, they're not, they're they're not, they're in the life, but that's,

not mean, a life real Christian, we've, we've, we've done, the Bible, but we're,

we're, we're, necessarily to live the veradero evangelio. And that disconnection

between the message and the life is something that we are going in the extensive

world Christian. And I am I think that possibly be that that's that

we don't we're to questioner but that's a very grave and alarmante

I'm, I'm I'm say someone knows because in the India

the vaca are consider them saggared, and as opposed to that they're in the hungry, not they're tock, because consider that there are 300 Dioces in a vaca. And I think the vices in our congregations, in our church,

also, are you going to beuling. And we're not trying to question them, because we're no, no, no, no, no, no, no, no, no, no, so no, no, it's no question, no, no, no, it's the strong connection between what, of those times predicate what we've been, Fidate what happens

When in the Reds or in the church, someone's talking to his dolor but her really,

no, that was coming to come back and it it was just that was the car, no, crisis,

people that says, me I'm I'm going, I'm going I'm not, I'm not trying, a defileity,

an abort, the majority of the Christians, when confession as or our churches,

we know know how responder. And the majority responden like the people, we know

of the verseical, of the advice that not we not know, not about about you

have done to that this you're going to do you know, we know, and my question is

the same that I'm doing that this pandemic came so because

I'm the pandemic, a shock to reval to revaluer, our life and our

our peregrinear Christian and our ministry. No, we'd have, me I'm a question, that to have the value sufficient as to sit us to turn to the soul, and say necessarily a word

or another? You pass to that? That's what? That's that person the message, the counsel, the verseicle of memory, but not you

do you do? It result, more easy, offer to say words in a place of actions or

offer to give to give us and here a question that I don't me do you know

not that we're not that we know that about the necessities in the place to

ensuards the hands at a way that's what does for

help and this also also a grand scale because a

That's our, no see, our response to the problems and to the questions global is nothing more than other group of

a worder. I think there no, there's a predicator in the world that not know that the

7,000, the 7,000 millions of people that have been in the planet there are 1.4

millions that live with less than one dollar all day. The equivalent one dollar

a day. 1.4 millions. I think there's any predicator or predicator that not know that 1.7,000

no have access to the water potable that 35 million live with H&B that today today,

today, today, today, before that the day, 21,000 people are to die

of an or of some a formidate that's that is that is true.

But the majority of the Christians are disconnect. We disconnects we're going to be the problem saying, well,

that now, as well as those Democrats, and there's no one there's a vaccine, it's going to the same next. It's going to be. Because it's all

fulfilled. Because he won't Biden, or because he's per die a religion to the Christianerista in Argentina, or what whatever, or because

Maduro no's going to go. It's a world is bad and the world, a way, a message politically correct, while we're disconnecting our

life of the problem real of the people. Me explain. One of a predicator said, "'entree a bomb that stasha in Middle oriente

or a rat that was a man who's that's the what you're that's the thing that's the person if you have to respond to

the rat the bomb in the Middle Orient, is it's in the statistics but is a way

in the Middle-Orient. We're we're many who are many who are but, you know,

what's the case of the end of the world needs to be Christ, we're saying. And when I

say that's, I'm present, like if de veras me important, like if de veras intend to

change in the world and all of all this without without without, without,

because we're well, I'm, well, I'm, someone, someone will be

about someone, I'm When I'm in the red, and I think he's to pass to other colleagues, other consigners, to me say, Dante, predicate over the arrepentiment. What happens that you know about

that's about the raptor? Predicate that are the only the time. I mean, I'm preoccupy, but someone else has to predicate, not I. And that's the true issue internal that we've has etched. That is the as soon

internal. We've got to the meho of the question. That disparity between the message and the life. If I me me

I'm how you think you is the church, as I'm part of the

church, I'm I'm think the church is a thing is

a incongruen because we say we're we live

in a different is a incongruency that creates a profound

frustration in our interior you know because because

the heart because the person a life that for fuda is coherent with what we and we say and we're doing and we're

for the endro. I don't know what goes to the way, but in some moment we've got to live lives disconectedas

of the messages that we're not I'm talking of predicators, I'm talking of Christians in general, that's disconnection

between the message what we think we what we defend We need to come through the red, what we're grittable in the plazas, and the life real that we're coming for the inside. I think that you know that's, that what I'm going to say, I think with much careful, because I am to the church, and those who me know since 30-tentos years, have done faith of this, and I've dedicated my life to serve to the

the body of Christ. And I do this with with humility, because as I'm always, I know I'm also that I'm sorry of the things that I'm going to

describe it. I'm not that I'm, I'm, I'm, I'm, I'm, I'm, the fact that the truth is that much of the Christians

that we're in the church, many times proclam most we're not traducinglas in actions. So,

if a Christian type, So, so it's a day about the Bible and

when I'm about about but in reality live for that the world I know

I know people who know he has hacted to predicate a sanis a doctrine and

that the women of the other and the women don't do pile and that

the fald for here, but that has a really a resentment even

even he doesn't he can not he and he has been a a lot

or enemistated with their own own his own so the world is afto as you

know that's hard of you know sermons and phrases christianas the people like

you like you like the incovers want want a live

in live and a life that I'm a little

a that I'm think my doubt that's auto denominer he

he's ch' flaco what your odious that's what I'm

in the community? In the evangelica me I'm saying I'm doing the reds

but they're not the thing you're the of the they're of they're denigran

and they said a and they said a monomom when I mean to we're going to

we're terrible how we don't it's not in the football and in

the politics and this is an atheist clam by the

manifestation of the children of God that have that have to live what they're going to the the

And not is that the studies biblical, the sermons, the services of the church not have value, the services of adoration, not have valor. Of course, but I want to interpret it's the point

that many times in our words are like a postura, the projection of that we're more spiritual than we the next to the field in the cafeteria.

So I'm put an example I for example, I think. I think that's one of the great reasons for that so many people has a idea about the

church. Much people think that the church is the place that are the people are the people who

are people and people and impolutas to come to about the perfect and impolutus that are the

not so the church is or is or is supposed that should be the place where the people

in the people are to recognize that are not they are what they are what they're

they are. The The church is the place in where the people admit that it's a lot of that's more rota than the rest. The church is the

hospital, not the museum. The church is the place where we can share our defectors, our fracaso, our debilities, our addictions,

our necessities, our need of our dolor. In times habitual, is that the arena is the moment in when we're saludable

at the initial, or almost at I do you say, if you're new, no you're new, no you do you guys impressioner to the face of the santo of what are around, because

are great simulators. They're so, too, not as they're trying to dissimular more. The church is a place for people rota.

It should be the place where, I know, we can't do we're not, the place where we're perfect and immaculatos.

And when adopt us poses and postures with messages disconnected of the reality of our life,

know what is the religion for that's that's that's that's that's

they're that religion is a bad is that recognize the great

between the people and what in reality live in what in what

in what in what we've we've we've and this disconnection

then then has a pegate a that's a

hypocrisy. And the motive for the people that people that go to to the church is hypocrites is because what we say, no, has to be with what we do. Of course, is this fault of authenticity

what makes that so much of our young, much of our young, people, think of the church with disconfiance and the edit. I'm, from on the lunas and a yearnest,

since a time, in a channel of radio, in a station of radio that's rock, rock and roll

in Argentina. Heavy. And none of the muchuchos, like one could be considered that's a lot of

that's like tattooed, they're that's people. But you want to know what you

know, but you're not for Jesus. Respected to Jesus. But for not for those

the followers, because consider them that the majority of we don't live

what we say and when those of the outside of people are people they're not they're going to the conclusion

that the group merce the etiquette of hypocritas that the Christianity not exist in their manner

more pure and for that they they're and I talk about people because it's

very fast to say they're they're they're they're they're they're

in common with that's that's the resource torpe I'm

talking of people intellectual, people that that's to study, universities, and inductors. That says,

no, that is the church that I consider. And even they're not, that the church

has per die of the room and that is what Christ had in mind. No, it's to be in

mind. The function of the church lives that are not. Oh, hallarable more if we're more

with God. The Christianism, not is a sermon, it's a relation personal with the Salvador, a relation in action every day of our lives. Now, we're called to imitate the life of Jesus,

not to repeat verses like loros using the language religious. Jesus said directly to the Pharisees in Juan 539. You're studying with diligence to

the scriptures. Listen, this with God's new. You're studying with diligence, the Bible. It's like, behind this, there's a felicitation. Because, you think, that here, they're going to encounter the life eternal. Fickate if this is more contemporary than

never. And, yes, said the Lord, are they that they're that that they're not testimony to my favor. After that is a felicitation, yes, or no? But then there's a, but then-embargo,

He says, In fact, you know are you don't want to come to be to have

this life. So, so that the Pharisees undia the narises in the

scriptures, the rules, the norms sacred, the words of

the religion, and and they were to all

verb Jesus, to the author that they had

before the people, the the faris were about

about about the life of the reduced to the mere religion, to the faith confined between two tapas, in two portadas, to the words. And that,

that's legalism in its maximum expression, valorable the use of the language correct, but evitabot, but evitable in the style of life of the faith for all the means. They were the facts, But he quitable the life. My question,

not is that the vaca sacred with that we deal we do with actually, be honest. Because if you

get you get to be honest, not? Decime if at not you think that

you're that's you're a lot of messages, and vacia of the time.

When you can you'll go to learn the sermon of the

mountain with the Here, here we've got to predicate over the sermon of the Mounte a few. And not how many times appear the

word hypocrites in the sermon of Jesus? And Jesus is talking directly to those persons whose words not are in actions.

And when Jesus uses various times the phrase, you've heard. In the sermon of the Mount uses much, you've had no

heard, you have heard, you know, you know, you've heard, you know, is it, you know,

is, you know, is, you are doing reference to the messages and sermons commones that's

predicated in that time. This people lived using sermons. They were equal to us.

Not they were in the internet, but they had used saying, if the Lord would

have said, hey, oaken for first a first time his message. He said, you're

saying, you said, you're saying that was said, it was said, you know,

what is the problem of your life is the mine? the disparity that there

and the messages we're doing what we know and the form that we're actually we've been

and what says Jesus how he said to the Pharisees that we say we'll we'll we're seeing

much more we're we're making to get us the head the the words of the

sermons and we we're we're I think that more than he's that more than

he's just that can't consistency with what we are we are what God us call to be. The people will be a doubt, capable of what you say, but always they're going to believe in what you

do you do. Your life is a message. My life is a message. If those who are now for the internet, they're can't be that I'm a genie, but those who are here with me think I'm a canada, that's the message.

The last. My manner to judge is a message. My manner to condemner is a message. We transmit us a message to to the people are and that

we're in the form in the form in that we live and we're in a message that the people are

that they're in the radios or the canals or in the social where this type is a

chanta because because we've seen personally of what is the message

that I can't provide a message is like a gritty a bit so

we've been that amoeblam the home of a woman Catholic I put in the

red in the red in the before I'm in the So I'd I'd like this functioned as if this

amy this amy that's heavy that are you that's poor a poor man.

I'm surprised you don't know this culture of wittres has done and he said and he he's called

pastor in my parroquia me taught me to love to all the religions why not

I'm you that I did you I'll see the same that when

the dama of the the dam was that was in that because she had the daughter with cancer and then she was

going to cross the car with the way, you know, you know, in the world of the business, it's put much emphasis in the

mark, in the branding, no, in the image that transmitting a product. The word a market

also is used to define a person, you know, when they say, for example, Messi, is a mark.

Ronald is a mark. The celebrities have an identity of market. that's a quite in form, in protect,

I'm going to see a movie with Tom Hanks, with Tom Cruise. You'll see because it's a

mark, is a kind of that the movie has been good. And in

certain all, although we're not we're not we're a market. Your

mark is the image that you try to make you sometimes we're we're

we're a certain mark it. It's like we In 2005, I'll tell a story. Lance Armstrong

was in the scimmy of the world of the cyclism of career. For those who know know much of this sport, Armstrong had won't have won't have been the tour of France seven times

consecutive. The type was good-cultivable as a mark an image of super-athletta that projected always that was always that was a grand discipline.

More of a million dozen of companies of businesses had taken their mark They put in money, including a Nike,

Radio Jack, the fabric of bicycles Trek. But a day the life of Real of Armstrong

started to talk to the gritty. And what was supposed situations of doping, dopage,

no? And during a time Armstrong did he managed the accusations, protect

his mark, to say that no, that were things infundated but of a little

the fact the fact of the world, that was mark, so much quiteosomely

constructed, and it was a trap, that the dopages was a whole, and

in the 2012, and in the time, he was his titles, and his auspicement,

and his auspician, they were about the fact, and that was that the word,

grita always with more more more than the message of a market.

Cuydard, because I can say, no, our our market, we're the

church of the discs of adoration. No, no, we we're

the Church of the Empodermian. We're the Church of that we partied a lot of people. A few, maybe it's a bit of an market for a time, but your image

maybe communicates a mark external, visible, but your life will say to the grits that message that in reality you've got into. And I

you're confieso that we're much of those who pass more time working in our image of our image of our market

exterior than our issues internal. And the thing is that at the final of the life,

our actions are the realer history of what we have done and they're in the gritty

that they're in the intent infructuoso to control the image that we project we

know, in some moment, that you is a know to know the telon

is we're we're just we're we're what we do we make us

a lot of a person to the people we we're we're we're communicate us

for media the style of life that we're the messages the people observe,

the people not the people know the life not what we're in the street,

in the cafeteras. No, no, they're not not so messages that we

know, we're not we're not we're not able to get to the people,

for the form in we're the way in the way in the way in the way in we subed

to the the way in the collective, for what we reflect us. For so I think never more indicated that

principle in the task in the job of the parents. You know, there's people that take alcohol and that's put in a little for the fest, they're entomoned a little,

and say, well, we're to be a feast, I'll bring a beer, a salvea, d'all, a cidra, d'all, a bit more. And they're entomere in the fiesta, and say,

well, I'm going to I'm going to do you. I'm not saying no I'm doing mal testimony. But possibly receive a call of the

police that he informer that arrested all his own for conduceive in some years. Because the

his he wrote. The child saw a life the gritty. More than the father then they're going to

the church to do hushier. The mother was obsesionated for his aspect physical to see the call

or not he got to a day he's got to the people, the nina that's the little.

The life that elige is Didir is a life that's about the gritty. And in some moment will surging what you are and reproducied what you're. That is your message to the world, to your kids and the world. Your message is not

the photos of Instagram, eh? Yeah, no, they're not. You know, because in Instagram are all young, we're all young, in Instagram, all we're just to

us take a photo of so, all the women have a tracero like, all the women, in Instagram are all little. Yeah, no, no,

Your mark public, no will be able to maintain in a minute that reflects your reality private. And if not, as we've seen in many cases, of celebrities, of politicians, not you're going to be able to maintain an image public that is a peleada, that is reneged with the world interior. The assuantons internoes always socavaed

the life exterior. For that, let me give you a counsel that you're not asking, but of someone that's equivocal much, and that's me do authority. before to open the door to

open your heart before and say why the puma can't if no

does his if not his words before to be stupidities I

open the heart because nobody resist the analysis to be

being the life to be not to not have a in the

placar in the closet to to be the puma, the tiger of the Malacia, or who I can't. Pongue that I'm prejudged, as much I prejudged, as I pre-jugged, the dame, that's in the cafeteria. Dahl, this old is, and, perdient of the time,

and it was a man, andregando with a nina with various sessions of chemotherapy, that I know what has been the life of that nina and the life of that mom. Because he had been orated, had done something more. As a torpe, as I've prejudged,

the only thing that's I'm occurred to is to pay the coffee, a intent torp for quittar me the

fault. I want to talk to a something that you're able to considerate an

we're not we're we're doing the benefit of this, the Bible, all the

versions that exist in all the colors, Bible, for the woman, for the

woman, for the son, for the people, we're, we know, we, we has been the center of our

faith, yes or no? But, the Christiansians of the first churchmen, not had the collection of of scriptures inspired that we have we had not been written. The Bible, as well, as well, one's the people who don't know them to the Bible

under the brazo, much more compilated, like a group, and epistols as we know them today. We're going. And the story knows that the majority of the books of the New Testament So, so they were decades after that Jesus muriara and ascended

the skyro resuscitated. The cards of Pablo no circulated. Not were viral. No way to internet. They were after after at the end of the

first of Ephesus, of course, received the card that Paul he had to we knowcees. But the Ephesios

not knew what Pablo did to Colosenses, nor the Philippians. And the Filipenses know what Pablo he wrote to Colosses

or a Roma the the church conformed and approved in the Bible

the books four hundred years those 400 years after of Christ

so so the question what did the first

Christians the before the Bible? Not they they're not

they're doing the Bible, in not the new Testament

if didn't the life of Jesus. And there is a interesting that many times is it in the book of the Echos and it's about the disciples, after that Christ ascended to the sky. You remember that, that of 12, that were

originally, that were 11, because Judas tradicions to Jesus and he's orcow. And the 11th crean that they had to replace Judas. And they said, it's precise that, according to us, a testigo of the resurrection. One of those who were the time

that the Lord lived with us in us, this is in Echus 1.21. One that was all the time from when baptized until that Jesus was brought to us eachos 1.21.

Ficates in the requisites the requisite to be a disciple. They knew to be that duodicum of that duodicum of the credentials adequate.

What were? requisite, that would have been, that would have been someone who originally known personally to Jesus, that would have comeinado with him, from him, from the baptism, to the ascension. Necessified to the other ones, that were a testigo of the life of Christ. Necessantable to others,

the testimony of a testigo ocular. No, I, I, I mean, to the muchachshund. The truth is that I, I was Jesus, no, I know, but what I see you? I mean, I mean, me and they were told to hear of the man, they were not,

they had to have been to you know, and they said he said he had been a Matyaz, that had

been in their whole of his ministry. They had to transmit, clear, these people, they had to

transmit the life of Jesus. Based on what, in the knowledge personal of Jesus,

I was I was I tooke, I am testigo, tactile, dactilar, of his

whittas, of his eridas. The disciples were conscious of the fact that his callament was based on a connection personal

with Jesus. They were testigo of God in the earth. They were the life of Jesus was the

message, not the Bible, the life of Jesus and that message had to get to

the world. Juan would say this more later, he'd and we have

contemplated his glory. and the glory that that corresponds to the unigennit of the Father full of grace and of God, Juan 1.14.

My dearido, before that there were a new testament, the disciples, knew what was the evangelist. You know what was the evangelist? The life of Jesus. And they were that as a witness

of that life transmitting that message of life, that evangelist, that good news, to all those that were the same. They had to be

with a word written in a page, but to have experimented the verb in the life.

So when Jesus said, before your return to the world, and an uncien

the good new to all the creature, I was not about to predicate the sermons

of the pentateuch what he said to organize studies biblical in the

house, do you have written the Bible still not they not they

have been compil the people. He he said he was that they

have done As he said to the ex-endmonialed Gadano, be and count and what he said what happened. As well, he said to the Samalitana, and tell them to you. Punt. Neither did an studio biblical,

nor an encounter, nor an super ultra, mechra, macro, super-enquentro. And, go, and to tell. What happened? And I was sick, and now be it. And I'd say, man. That's what, what you're?

That's the testimony. Conta my life, my life, my life, my resurrection. So the Christianism has to be with the message chocarned in all the life of Jesus Christ. Pedro, he said, to this Jesus,

God was resuscit-o, and of it. All we're not testives. Echos 2.32. And, after 2,000 years, the disciples were to the

rincones of the world, and they were all of Jesus. They were the people of the people that

resuscited between the people. Tell me the story of Lassar. And how was? And tell me the story

of the woman of the man seca. And tell me that time that scooped in the earth

and sano the sago, they're that they've seen that they've, that they've

seen that you know and then we're we're to go to the

world to do that the evangelio no changed but I said,

but I didn't when I'm not when Jesus came on the

time but we we're we're we're the testimony to the

message to and to those and to people and to them and to they're

to until they And what is the church? It's transmitting the testimony to the long of the generations.

We're the people who are the Buddha, the Buddha has been to be born, the we're going to

we're not we're not a tomb a little or Christo Jesus Christo and we're testives

or this is a mal chiste that's the testimony that we we're just that's

Jesus Christ over in our life that's Jesus he said to the

Jesus he said to I'm in a little the world no me

will be but you're going to see me because I'm to be in that you

are the day you're that you're in my and you in my and I in you

in you in you're listen I listen with you're

with and look this declaration this affirmation I in

you in you the the Amigo, Amiga, you and I are you the evangelist

not has been with religion at least the form in the majority of the people in the

religion, no has been with with rituals, with practices of routine, with congress. Now,

in the pandemic, the Lord, did so, so the people, and the

church is the thing, the thing, the the church, the

not the to signer, predicate, communicate message and a word. The church is much more than the church. The church is the evangelist. In community, every one of us

has Christ, into the city. The church is a community of people that live the evangelio, not only in the building of the

church, but in the community. It's the church, we're going to that in the church, we're a church,

this is the Bible, Saturday, and domino. Domino, So we thought we're going to the evangelist between the parrides.

But your church, or our church, not is the place where the evangelio. That the building is the place where

we're the message of Christ, yes. It's one of the places where so that we're going to continue that

the evangelist in the world of the church, we're we're getting we're trying. We're we're

evangely. And all what we do we have to reflect that message of what we're in all the other other side. No, we're going saying, and what do you do in that multimedia secular that I know that are

Masons, grader 33? For God! I don't do you know I'm in this to get me in a burbucka santa and not contaminar me.

We're testigos suyos, under the world. Where does it put a light, under a almud, debaugh, or to

light? You and I we're we're not in the hands, in the people, not to be

Congress, Christian, radio, Christian, television, Christian, calsoncil, Christian,

Christian, bombach, Christian, is for being to Christianos, in the obscurida.

When we think we in getting the evangelist, the world, we're we're

to think strategies innovator, new plans, conventions, conventions, programs Christian.

Jesus was different. Jesus and went on the caries and the only that was he wanted was that some people

were like him, amaran like him, that were they were that he that were to learn how he

and that were he, know what the only that needed was to was to revolutionar

the of some people and some people to

make to impact the world. And I was and I say, where I'm going to be? There, where is the response is simple. Comeens, where you're going to, where you're going? The people with

that you interact with you, it's the that God's eligued for that you ask the message against them. No, you know, you have to have Riverarina to launch the project, Honor, because you're a millionary. There's a year, an exeoian who I live at the side of your house, in the corner, in your quadra, there's a lot of the ancien. We need to to go to the Islas Virgene of Columbia.

to find beheasites, as we've seen a while we've seen a in the project onra. Madre solteria no in your country? Stressed to work all the day

that they're condensant all the time because it's madge solterra that's a that's, that's like that never will

cutucar because they're seeing looking like like the because the little. No, there's a

chiquito that comes solo, that emmorses only has to do you? And what is the task? Amar those?

to me have always but serve to do more if you're to get more to make them to make them

to make them and if I'm a good but say the evangelio always will be exigier to us

that we're to get us and we get us to the person and you're to get

to the zone of the community and to get in the difficulties of

the other in the problems of there there there there

there there's a parath that's a known as the message, that says, the verbo's so the word so of the carne and

and so it's with us. If you want to the evangelion and the other you, you're going to have to

you're going to get to get to be to get to you're going to do you. If you don't understand

to look at to you make to repeat phrases a cit. I'm talking to people that

are the people who are understanding with the moment in your children, that most to them

is when you're a-mast is when you're in your world, is when you get you in the house in the

house of the mokees, or you're you're in your own, you're when you're when you're

when you're in the ball, and you're there connect you and you connect you and you and he's

moved to our world, no, he's per he's not we're we're able to enter in

the world of the other, to move to do to be a different that's a

That's the evangelian to the other not pretend that's laven the feet, that's lave in the hands, that's hygienicen,

that we'll get in our world. We're going to go there. The words of Christ, before that

ascending to the sky, can result to be the Spirit Santo over you

will be the power. And will my testigo in Jerusalem, Judea,

Samaria, you, you know, and to the confin, the last the world,

the Tire A-Echus, one, eight. Four Circulous concentrices that our city, our state, our region, and the world.

And Jesus was saying that we have to be like that sands expansive, you know, over the surface of a lag that's that there's a hole and then a little more lex and more more left. And when Jesus said, "'Sare are my testives in Jerusalem? He said, and so, was what they did you.

Pergoe got to be it in a posseptu-al-alto where he had been over-the-the-spirito and he began to pray that and it it's the house. No, he's prophet

in the other our time out of the people, you know, many people have

the people who have a missioner in the Congo Belga but

in the matanzas a one, a bela, a bela, a baleh but

that's a bad, it's where I'm where he lives, the matance in Buenos Aires in

in Bogotah Colombia to all everybody does all the people did all

all the people does it has it's sense that we'll start

in the place where we're in the house, our community, our city, we can't

pass to our old to our own to our our own to the people, that's

that we're that's you're doing that's you're to be to give us to come

to you to give us that you because it not it's that you're to get to get to

someone, to come to to get to someone, to to be the the field of the cafeteria? To what me serve to me?

Prepare a message for millions and ignore a woman that I'm in the cafeteria. Ser the message is that it's that it's a lot. It's not to be with evangelists, missionaries, because now are all

Jose-named, Mary-Lamada. Oh, no, I don't, I'm a call, my call, my name, my name, and, and I'm trying, I don't know,

but I've got a-you-all- I'm saying, no, I don't you move to the sars. You've got the life there, but you're the call. Acampas in the enramed.

You've got in the mountain of the transfiguration to live. It has to be with that our life is authentic, real,

that reflects the way unique the message of Jesus with those people that we're all the day.

There's someone in your world that has in the world that you can't perfectly. Cree me,

God you're just you're just you're to be the evangel. for that person. It's more

easy to say, hey, put it to Dantt, put it to cash, put it to be to hear you, put it, because not you hear of Austin, that's good, but you have to be more about the raptor? Then I don't like much. And you what do? I do, what do?

Because, a when we look at the problem of the world, the task is we're not, but I'm not, but I'm not, I'm not, I'm not, but I know I'm saying, oh, I'm saying, ah, Dante, but you're going to have the media.

Now, what I do is because I have the medium or I have the middle of all the way to do. Well, I'm sorry, because I'm famous. In all the case, if it's, I'm famous, because I'm, because when my mom me pared, he said, sir, he's paris, a kid famous. Or I'm starting to believe to God.

And at the most, for that I can get to more people. So the people say, no, no, you have more media. I need to solve my problems. It's a thing that I don't think I don't have. Apart, God, no, we need that resolve the problems of the world, and not even

we don't know that we have solved our problems before because if we're trying to get the middle, as well, to be in the society,

be able to start and start with all our problems, we're going to go to pass our life, we're going, the world,

you're going to the world, you'll have been a flixion. The word of Jesus. So I don't hope to have

my life resuelt or I'm saying, I'm just only a person, because God is to my side.

Not I'm only a person God and I'm a majority or not. And, but I

what I'm what I'm to do? I'm who can medir the value of a

life? A very tell, Darsie, D'Sauze, a predicator of Brazil, he predicated

a biga? Well, not so a very but I'm not a old of

the infirmad that he had 37 Kils Mure Murend

to cancer he was he had been ignored. A woman more that's been living of cancer. Because no he ignored, because he predicated, his son,

today he's talking. How does he med of a life? My mom never got to millions. I mean, so, so, so,

that's ever knew the love of Christ, while there's a child without potable, a mom affected by the CID, a family

without a place where to live, anciano without tetcho and with a hunger, and with a woman,

a child that has a person that conceder the suicide because has a depression blank, that no

why he has, a person that never heard the evangelist, I'm going to do the Bible, I'm going to do with what I'm a unique and so the life to help a person more to know Christ. That's my life. I mean, I'm nigo-a-victs, in my world-propeer, trying to

to agrarer to the religiously, to see-en-the-surendo the eyes to those who suffer and no have a lot. Tal-beeneked that you want to mark a difference in the world, but you're going to cost to find the opportunity. You know, we've got that we're going to

family, life laboral, life of church, we need to be all the capitals of Netflix, he's going to get in the

house of paper, the third, the fourth, and I don't be a time. So, be the message is to be

a relegated a rinkocied to get a time. So, every time, we've got to get a

call to calm the conscience. Or we we've been a friend to that's that's doing to do.

A little to do. To be they're doing. My mom said, I mean, me to give to give us. Because that people help. They're all things good.

But that form of thinking is incomplete. No, you can't send out by the message of the day. You know, we're going to the Navi-Naboard. Very small to the Navi-Nabye, we're going to

have a service of Navi-da the week next. I know I know what's actually, something we know. Cesar Augusto, ordaino, he said a sense in the the world Roman, the people had to go to

his city of origin ancestral to register to and to say, and for Joseph signify to travel to marry with Maria, from

Nazareth to Belen 112 kilometers. And, and being in Belen, Maria da

and the Bible describes that success, and he gave to the his son his son, Jesus.

God has made, God, a cune a place, a place where they were the

world 7 of Samateo, because no there were no there was not there was not there

no there for them in the gruego in our language equivalent to posada is no see

the abet a house a piece a pieceita the pieceita the foot and there is a data that

we can't pass for alto no one any one one in all the city of belen

he said a miserer a bitation a a child a child a woman He was the Salvador there

a pass of each one, and no they were, if we'd have been us had been in Belen, and we'd have seen pass, together in the car, a campesina embarrassed,

had we'd have, offered the pieceita of the front or our camera? He'd have you had done your abitation to a good

said that on the first is that's an unbarasada to solterina? We'd say, oh, I'd have not

to know, I'd know, I'd not have been to Maria and the Tre Ress and the staria that up. No, not is

so. Sacale the romanticism. Because if you've the history in our days, you're to see what you know the of Belen,

you're in, you know, you to go to your house and see a woman that's a car that or the train

in your town, in your city. With a mochillas susia, can't, without,

and they're going to gollien because they're going to be seen, hey, hey,

do you know, they're not to do you don't know to be coming, come, never,

don't to be in a day, you're going to, you're going to explet to go to expletive, you're going to four, come in five, come in six. Do you do? Or your response would say, you're going to, oh, thanks to the Lord, that I'm not so they're going to oh, thank you, thank you, a

house clean and comod and calentita. Have you passed for alt to Jesus? I don't know you, but I know what would have been my response. If I'm basing in how reactione against the lady that I'm the cafeteria and in other

incident that I'm going to to tell, I'm sure, that had passed to long with Jose and Maria. Not is something that I'm going to admit, or think that so I'm, but it's a part of my character that still have to expect that God

refine and makeer. The opportunity that had those of Belen to be a bondadoos with Jesus not was more than the opportunities that you we have done to the narses every day in our lives.

The question is, have you passed together in those days and not today you, past you

did the long, to do you? Look, the hour what is? Sure, you're

you're perhaps you're in market, you're on the last, you,

you're when they they're when they're going to get to what he says,

he's going to he's going to do the not we don't know we're

not much of this, but there's not it's more important that when he

that we'd he said, he said, he was to separate to two groups, the who we're not, and to the

and those who are to do you know, to the right, come to you, to you know, and my father, and they're doing the herences, to be a reigning,

to be a reigning, to the reigning, the rome, I was raised, I'm sicker, me attendier, I was in the carcels, me visited. Matthew 25-34. So, the people are going to say, and when do we have engrient?

When do you eat, if we're not we've been, when we've been forastero and we did you doggia and we're doing? When, when was it, we're getting to beckon, and we're when we've been a carcels and we visit us?

And Jesus, he'll say, I'll say, I'm sure that when they did you for one of my little bit, it's, how we don't know of that? The form that we're We're not we're not we're not to those who all those that all over,

to the same far, you know, that's the way to get to say, no, me, I'm sorry, if I'm sorry, if I'm going to the church, not only to those who who live in other country, not those who are the other side, eh? That is the message that

we communicate to the world that we're going to be, but not a risk-go-so? Yeah, how not it's a risk-goose? To go to the ventanilla, always a regos. When we're to come to us, who are in the field of the market or in the field of the cafeteria,

there we knows his stories. And we don't have idea of the problems that are taking or of the lio that we're trying to enter to our lives when we're down the hand. But that's the message, to let's that your lios enter in our lives,

enter in the lio of the lives that we have around. Yeah, but not is a a challenge to live so, and more it's a one way,

if you're a little bit of two years, you're doing a second in the supermarket or a rabietta or a

suzer that always a person who's there's a response, so that's a problem. Che, but

dole to to be to be a and there's many times in that they are to be able to

the things, and other times that you're going to result very difficult,

that you get a that you do you want to you can't to be to be

to love with the of Christ, and that means to expose your heart to the pain to be doing. Comprometer to

with the other than is something that's always that's it's a coster money, all.

Catherine Kulman said, no, you'll cost a little all of you. Bastant time and almost all

your urge. To us us a lot of money. Some can start in

marketing we cost a lot of money to to mind. You'd think that we'd like to be to be auraing? To be it's a bit of a pandemic and it's be a gratificante? The recompense will superar

whatever thing that could you know. If you're prestoning attention to where you're going to find you're going to do. He'll be to be around your whole day. This is, I want to hear an encounter with Jesus. And the church has aroused and the church has aroused, and you know, I don't have an encounter with Jesus. Jesus, at the most, doorme, cruxing the wall of your,

of your bestindario. Jesus, at the most he said a moneta today. After the

different that you can give up you know, and if you do you know, prepare you for the

adventure more great of the world. God, not we not we do it,

we can't we come to us we're in people, you're just you're just God,

he made a to go to a gramie, God, he was to be a person, and you're

saying, and you're doing, you're to be atent to see at Jesus incognito

in our days and to make you to find him I'm going to this. The family of River

Church and this all you know what they are of the family to all of all those who

are part of this grand family, this grand navine to this squadron of buskka

I'm me I'm just to call the squadron of

because this is a squadron that is a squadron in combat

in combat against the the filers, invasers, we have the opportunity to Marr,

and all the Jewish, Samaria, and to the confines of the earth, as the Chos 1-8. River,

you know, consider we that Jerusalem is this place that we're in California. Always appear

in those who have many ideas of what they'd with the money and they

front of a computer with the tracerer sent out of there, there's there in

the States there no there There's a very pooress. But it's here where we have to be first the message. We don't know we'd be a bendicions to the rest of the world and that the residents and the community of Anahein no odied. Here we'd decimmedes us to the conunders,

to the officers, the policeia, we'd have to eat them to eat, and documentated. Here, perhaps that the casas not are of chapa, of carton, of a lot. But this is a country extremely capitalistic. Here, no comest. You can't have a great teach, but no comest,

but no comest, not there's chambas, no there's changas, here no's can't suffar, not you can gollga, live in a

house of latas with the antenna of directive and right. Here, there's a poverty, but it's poverty at the

end. And here, God, God, we know, to make the message and the

world, and this comes here in Anahe. And it we do we do we're for the church,

satelites, we've put to the churches complete, here, that neither us did the grace and then they're the testimony

that's made only. But we've been done to the poor, to the mothers and undocumented that never

are going to our church to come to us, but we're not we're going to we don't know we've got to. That's

for us that God we don't know that's then it's that for us the rest of the United

Almost a a promenadeo of 50 churches of other denominations for a month

of our river lighthouse we know that we have we have new, that we're that we're

that we're that we're many churches all the other denominations of us

come to our river lighthouse and they're chenan can't can't and they're

to give to others. Some of people are when they go to when they're going to

go when I I'm not because not my doctrine they're not parted my property, but not the

doctrine. And even so, not is nothing personal. God, I don't me think I

was the dador. It's the church. The order is this is our Judea.

We am we know we know. What important? One does of what

has to what he has over. I can love. The other if you not can't

have to God will be to refiner to have to character. I don't know me says that am a person perfect. Then, then Samaria,

that for us, America Latina. Samaria was just at the south of Judea, but the culture was distinct, part of the Judea and part of the conglomeration of other ideas religious. It was so different that the Jews that were in Jerusalem and Galilea they were around, evening

passing for the place, even if the voyage is made more long. And we've got six injections financials in every country of our America. Some of us put in the camisetta of river, and say, River, like Revere, and other not.

Much are very much are so much do you have to do your religion? A few a little

little bit of the house new and said but you do you ask you said the man you know

just we want you just we love us we're not me consta that some

people who people have been we're we're we're we're we're

we're a change of yesm but for us to get the the Bona Nava

to Samaria We know we're not. What the less I want to renegare to put anexo. Apenna put in my life and a single congregation like to get me with more.

And I'm loco. No, I don't have the capacity, nor the gas, and the age. But also we've been called to the confines of the earth. So we've given us a Europe.

Sostremes missionaries and orphanatos in the India, in Uganda, in Pakistan. That's perhaps that never will ever to get to river of the arena. But God we'll just want to to fill the

sky. Not the arena. And you and I live in middle of what we're going to do we're

that's comod. And a sometimes we appreciate the necessities basic because we have

many things with the food, the water, the table, the table, we're

we're sitting, we can't, we're going to have a quantity of things that contribute to that's

that if we want to to buy a restaurant in which we want to go to a time in time. A cellular, a computer, you know, our version of the

world Occidental, of the carencia, our carencia is ch'uil, the cellular is, no, I can't change, I can't be a cellarer,

or that's a cellar. Or that's the signal of internet is a very, here in this house. For us,

that's a problem, and it's tragic if we negamos to mark a difference in the

world, only because we're and we're not we're not mollas, and we'll just tolety in the parable of the Samaritan and the sacerdot and the levita, pass them to the large and they said,

no, no, we're going to compromises. They're not going to the cafeteria, like I. What they resetted in the text is that the Samaritano he dethue to help he costed time,

money, he detu, hearded time, vended the eras he put to the on the burrow, he was a posada, he posed a

So the room for the hereditor, he could have gone to do that. Look at all the good Samaritano he said, al-aluea. Here, he said, me says the Lord, you're going to be, hallelujah, no, he goes, he pago the posa.

Capas that day the Samaritano no putto to take his capuchino. But rescat him a woman that agonizab, understand? So, for doing the message, you have to do a time

in the life, to make a way conscientious, intentional, and it's difficult. Because, because to be the message has a price and you will be

have got to have to be much money, because I'm going to be 30-pico of years. Invirtient,

invading, simbrando, sembrando, seambrando, and all our families sembrando, sembrando,

sembrando, sembrando, custer. That, I'm going to want to come to come to

be the humilde, I'm going to be able to be and I'mbring that's the part of the to apart time to live your

message and be the evangelist in the world. If all the time you're going to your

body you're to be limited your capacity to respond the call to the time to do you put to

opportunity. And what is the worst, you're going to be going to Jesus.

That is the real thing internal that we have to be the

thing. The Lord is the question. You know what is the

diagnostic? We have tap to the arteries of the grace. And if we look we're doing this

issue internal, this incongruency between what we're predicate and what we've been, like a vaca sacred, we're going to have to be an infartes and we'll have a infarton a massive.

And what is the Lord, the Lord us said another way, as the Pharisees, you know, study the scriptures because they think

that they're in them the life eternal. And they're give me in my favor. But no they want to

me. in the in the end of at your house in the orphanato

in barasada as a mother solter after after a abortion no

me want to be to me disrasas of an homosexual no me

they're in me disfrasated me me are they're they're they're they're

they're they're they're they're they're they're defec to diables, between those who orinan in

Agua Bendita, and there I'm not I'm in the Bible with new, and see you I'm going to

I'm the ministerial, with who came, with who I had used to reunir me, and at

the one of those, we'll be to be the church we do this. I'm to know for

all those who are for the first people, Catholics, athe, atheos, Jews,

no important the religion or the that is theism that professes. I think if now you're

part of this squadron of buskedom, you're part of the veris the evangelist repite

with me and say, Lord Jesus, an note my name in the book of the

life. Incribes me. Señor, I'm I'm here that you do you

do you give me a evangelio real. I feel that these words

have calated the profound. I've my You put you to give a palo because from the principle, until the final, I was the first that I'm

autocritical. I'm the first, and in the number of the Lord, I'm going to pray for you, for you. For that you even have the same autocritica and you say, no I'm congruent, no I'm consequent, no I'm responsible with my

call. I want to ask for those who now have an arrepentimient genuine, for those that are resignan to terminate the year as well it, God me says that he's the

time you're making decisions that give in a year to your life. God wants to make you take decisions that

can be in a year of 180 degrees to your life. There's people that have to

change to change to get to get to your past there. There are others

that are going to make the naves to say Lord, a part to

now, I'm my manner to say, I'm my way to respond,

can't my way to judge no I've seen to Jesus. If if I was in Belen, would be letting

that Jesus nascar in a stable. No, I'm know that the Samaritano is and I pass on over the because I'm

going to go ahead to say, and the Lord me says that you say that it's time in that you get a

man, I think to be a new church. While that many are much are desperate, because the

church will be to do it was to reunir multitudes, for having other other Again, reunions of dama, reunions of barons, reunions of caballero,

reunions of solter, or unions of desperated, the Lord is saying, the veradenaed church, is a lot of the community, in the city, in the boroughs, in the communes, in the places of people more poor, in the villages, misery, in the cordons of emergency, in the careries, in the invasions.

The Lord me says, there I am I, I'm like the message, like the veradero message that the world needs to hear. I'm in

agree that the world clama for the manifestation of the children. And those children are now to say

we're saying we're the message. After the the worst persecutions of the history,

the church, if he, he went to the the rincones of the

world known, for all the city, he rego his message

to get this the evangelio. and we're living and getting to the umbral at the same umbral,

other way. Talves not a persecution direct but if there's a persecution solapada that we have to make

that the Lord has permitted for that the church is that that the church that the

Lord wants to that is not only a example, not only a value-to-so- an stand-artes a lighthouse

a faro that illuminate to those that are in necessity to be I bendigo, to those who are looking, to those who are the

people who are the that God that God can't. That every power penetre in your ser, that you can't one and other

and that the Spirit, sese every word that today God knows about. Amen!

And amen. That God you can't. That make a resplandeser his rostro over you. That bendiga

your salida and your entrata, to be your way, that God you prepare for these fiestas

for the end of the year. That is ready to do you know to do you know the special

of Christmas of Christmas of the next or the program of CNN that in a ratic

see what that you do you do you that you do you don't you pass

to Jesus that God you bendiga firm like we're we

we're we we're we we're we we're not

the time to transmit to make to make you you You know, I'll do you

I'll just go to the placas final to contact with us and be the church. Acaste there, any other way? Chow, people, no know how you

know the Lord. You know, the Lord, Princey! You know, and if no, I'd be so I'll be so.

Bye. The soledadone and abandoned and I've hearded, I've seen, your voice saying,

no, Tema, I'm not here, the father me for you. And me curates

the Eres, my Jesus, All my cargars, I've left you the cross, I'm going to I can't understand. O'Igo your

voice, saying, one and I another other time. Oh, oh, you're welcome you, you're a man,

and I another other time, oh, oh, oh, oh, well, well, I'm,

to get, and I'm me, I'm here, I'm, I'm bio, for you, And me curates in the

Heridas, me Saned me, Jesus