Dante Gebel Live - Cerca de la quinta sinfonía

Episode Date: February 11, 2021

Hoy en día muchas iglesias ofrecen más entretenimiento que adoración, más uniformidad que diversidad, más exclusivismo que programas de extensión y más ley que gracia. Sin embargo, a pesar de todos los errores que presentan, debemos ver con esperanza a la imperfecta humanidad de la iglesia y de sus líderes, ya que sabemos que Dios le ha concedido a la raza humana el mayor de los honores, al elegir vivir dentro de nosotros, frágiles vasos de barro. La iglesia debe ser el lugar donde celebrar nuestras diferencias y compartir nuestro amor por Él. Recuerda que tu iglesia imperfecta, incluyendo a tu pastor aún más imperfecto, es el noble intento del gran Maestro, de hacerte oír la melodía perfecta de Su Obra.

When I was a a little, I heard of a missionary Brazilian, a parable that narrows about a

church a that he had been a bandada of gansos domesticated. So, all the

days, they'd comeinand and they'd to talk about the maravisia

that was to be able to be able not. No, we need we need on the

and we'd and we'd get us in this place, exortable the ganso predicator. We can

get us in the air, volar to see the regions distant, asia climate

more benign, we can't do you, and then then after the sermon every time, the gansos

graznavang amen! And then then they were to the door and came down to the

house to go to get to to be all. All what

what had needed was to agiters. And that idea is something that has pursued

during years and that during this pandemic, God us gave a good time to reflect

about this. I think we're going we're in the umbral to ask what is what is what

not we can make us in the church that God had in the

because I've this series of messages there for March of the year past, I've been

the heart of the same, I've been the most honest, sincere, possible, and you have talked about about the church in the that I was formed

from my minies and during a grand part of my adolescence. For that is that I'm a legalist

in recuperation. We're in that then we'd be we to us as we're just as a little group minority in a world full of dangers.

And any little traspie could be able to the security and the salvation and to get us to the yams of the infirm. And a semifance of

the paredes of a fortaleza, of a fort, the church not was to the protection against the world terrible

of the and also I remember that I've told here in various occasions the sentiment of satisfaction that we proportioned,

pertain to a minority persegied. It was gratificante to live in the world without pertaincer to live. We'd say, we'd

not the world be my home. You can't? No, the world be my home.

Then I'd say something in glory I've got my mansion. No can't the world

be my and we're my and we know with a with a with a with a

little with a lot of but not we're not we're like the gansos

of my story. Simply we we're we're going to we're going to

because the world definitely not our place. And the church representable the boat

salavidas, and the world. not we not not a television. Of

actually, I participated of acts prophetic to get to get a carol the

diablo, as the thing to the real, it was a peccado to do

or football, a mortal, go to the city, to learn

the period, the periodical because in the diary was

included the horoscope and and the temptation to

learn it was a the church had erigied this pared of regals external to protect us from the world pecaminos that was around us, that was out of

but as I always, a religion fundamentaled in the external easily, is it deseched, it's decartes, so when I'm to grow up, I'm going to recastor the ambient legalist of my infancy because it was a matter of a

environment controlled or of a sort of subculture. So, one and other I was to ask,

for what to be a church? Resulted necessary for a Christian to be in a church?

That I think is relevant because it's the question that many have done during

the year 2020, the year that's not went to be a through the networks,

at the through the press on the phone of the question is, I don't see

if I'm to go back to get to my postores, not you didn't when they

was that I know, we've we've got to make the question if it

is necessary, if it's vital to be a church. I know many

many people have many my as I'm when I know when a

or they are life in some church in the past. Others

simply considerate that the church not they're that they're not in

their own that they're going to get to a congregation or because they've

been discriminated if they're not not quite they're not much

people don't against the church is an autocrity that I

am a much people do you express at through the

the to Jesus is one thing. To continue to other Christians within a temple to the dominoes

is like is something different. I'm myself I'm acquiring from, from

that was a way, as a certain a certain reflexionated against

whatever that olier to that was to this question, brutally

honestly honestly. How How would it the church, or how are the churches, if all the

members were exactly like I? How would my church if all the members were like

to be to be able? And there I made that the church if had a member

like I would be a disaster. I did it I'd sometimes or had

a certain adversion to the pastors of the pastors, because in the fund

I felt that they were like them so I'm so I'm so much I'm to concentrate in my

proper spirituality and not in the other the other and also after all who has

a man or father perfect or or his or a child or suhress perfect

that that is still is more complex and if we don't we the family

a cause of those imperfections then why to decart to the church.

So, once that I learned to see a me to see a question of that questions

like what is a name of the church, they had a lot more importance than what I

thought. At the this, not I did know I did count now, but I

know, for providence divina and unfortunately, this of this to think that

had to be to be to me to before. But I had learned to go to

to the church, four things that are essential. Looker to see up, mirro to me around, look at my outside, and

look to the endro. And this new way to see me helped to tolerate to the church,

to help to tolerate to let me to learn to them to to get to the church.

I said, no, is that the church that the pastor no dispensed confidence,

is full of people imperfect. And one day I changed my vision. One way that one adquired this vision of the church, there is when we can do a part to that it's a part that it's a place of the that God had in mind.

So, in first place, I learned to look to up. I used to come to the church with a spirit of consumer that discriminator, of critic of cinema, like much. But I'm talking

to me. I go to the church and if I didn't want to look at the cult, I'd look at where it was that you devolvian the offrenda. It was like, give me in something that I'd want to be, so I'd say, Malabaza was good.

I like, I like, I'm just, I'm like, how you've seen the musicians. What I don't me liked is that gourdita that disaffined. The other flaskita it seems that he canted more. The church, I'd should be the opposite to the theater or a function. In the

church, God is the people are the spectator of our adoration. For that we

say service to God, not to the people. So, in the place, the

role of a minister, a predicator, we should work as something like a

point-a- that is that that is that adjudant discretto that

that's that sit with the scene to the letter,

shusr I said a here, I said a little, that if in a party of football it's

about the arbitrae, it's because it's a pensive, the arbitrages, the arbitroup should be

invisible to show, when it's being a little bit of the arbitro, it's because is because is being

the light that are puttas on the people, the same I think in a

theater with the point. One has to have to find that there's

helping to the actors for if so they're to be the ministers, because the things more important

are the things that are the people are the members of the congregation. And not between the actors that are

on the scenario. So, we're we're asking us of the temple, what he

aggrado to what was what was what was what was what I'm asking us what's

what I goted? Because you see we we've been been deced I'm so bendecid

no, we've to bless, to ador. We'd be able to the church about the God of Elia's

not of the Elia's of God. When one comes out of the church, about the Elia of God,

you know, that's the year of the siervo, you know, when the moment that was to go to the

people, oh, when me got to me, when me he took, when one when one's when one's

when one's when one's when we're when we're when we're when we're we're going to get

to say talking about the God of Eliaz. For so now when I go to unilenele of that, I'm trying to look at least of my life in the services of adoration, because I want to direct me more than the stage of the platform. I want to look at God's myself. So in first place, the church

exists not for bring us entertainment or to lent to the oprimedos or to the deprimed, that sounds better, or to sanar our esteem, or to make a monstead, to put us to nobios, but to adorahs, if you fall in that, in that, a priori, the

church has fracased. And if, if ever met, I'm in doubt, I'll to read the Antigua Testament, that he dedic to almost much space to the specifications concerning to the adoration in the tabernacle,

as the New Testament, he dedic to the life of Christ, the life in Christ, and the life of Christ. So if one the Bible in in its totally,

clearly the the book it's a emphasis in those things that they are in definitive the

adoration. What is ador? Is to record who is the duke of the

house? For that's a fallacy to say this this end of this the end of

the Spirit Santa. We've heard you know? How? How? No,

we visited the we're going for a visitation. It's a philacia. Because that's the church is our house, and the sir is the intruso that we visit at tant, in a lot of saying, at the reverse. He abit in his church, not the visit. The worst that we can say, the Lord, no, and when you visit, who does it? Who is

Who is it? Even when it's sounds like the song, to say, welcome to this the place, Spirito Santo. It's like to say, you give a good-in-vene to our house. No, in the house of God, where we're going to ador. We're not, we're the welcome-in-lawed to ador-a-the-seigneur. So in the church, I can't look to the platform, as

a spectator-mazz, or I can't look at up to God. And the same God, that's, that's made the job of specifying the details concerning to the sacrifices of animals, ante the Israelites, was the other than the other than you said, I don't need a boy of your stables or the cabras of your corral

because all animal of the bush is my and also the ganado of my colinas. So when they centred those Israelites in the aspects external of the adoration, had erred the blank. God was interested in a sacrifice that came from the heart. for that, I insist, I I learned that I don't have to go to the church as a critic of spectacles

to emit a juicist to what it's not much, not not was too, not was too, not in the back at the top of the pastor, no,

in the first place I go to the church to look to up, not to look to the next. Number two, that to me

me I'm do, in second In second place, I learned to look around. When I was more a kid, more young, that was a lot, I committed the error of busker intentionally

churches or congregations composed by people like me. So I procurable to find a congregation that had a level of education, a transfondo biblical, and

a preference music and liturgy a semehant to the my name or the that I liked. And, I was replying the

error of the church of my youths. The church of my youths

suffocable any intent of diversity. The church of my

adolescence not admitted to any person that was

different and was that was that people that

people in this church not in this church was remitia

against the bautists against the brothers, that for there had

a perspective different in in quite the don't know the spirit. So I have to learn, first,

first to disapprended all this bad, and then learn to look at me around, so I'm looking to

look back. I was in the church, I said, I had to the first place, and then I'm that I'm around.

Because God and he decidedly not to be to be able to me in nothing. With you

with what facility we'll forget about that the church was the first institution

in the history of the world that he was in a level of the people,

men, men, and the people, and the Christians primitiv rompier

the barriers. And at difference of what what in other or with other religions,

the Christianism he does the welcome to the people

and women for I told you I told that the griegos exclude to the major part of the

agrupations social in that the Christians those were they were in the temples

judoes was separated the adorators and for gender and the Christianism

was reune in tors in the world in contrast with the aristocracy

romana constituted majorly by the church Christian that the

women and the poor assume a place of leadership And the Apostle, Paul, that was considered a

Hebrew of Hebrews, was very eloquent when this is a mystery that from the time eternal, he kept occult in God. The intention of God, said, Paul, in Ephesios 3, 9, Ephesio, chapter 3, verse 9, he said, the sabiduria of God. In all its diversity, is to know now,

for me of the church, to the powers and authorities in the regions celestial. So, so the church is the only place

in which are not only different genres, different strato social, but different generations. In your church, like in the

church, like in the little, that are in the first inbraces for their moms,

children who are that are in moments in adequate, some adult,

who at the most know who are to be not quite, if the pastor is tending

too. So, I like when a congregation is a person that not the people,

I'm like I really. When in a church, when in a church, when they're

they're doing in the same way, that God, the Lorde, the Lorde, the God, and the the indisurvidity of the trinidad, glory of the

Lord, Lord, Lordeatio's the Lord. I me preoccupies. When we move us uniformes, because that's unidavit, that's uniformity when not so it's when we celebrate the diversity. So I learned

that when I look a church, not only I have to look to up, in the way to look to look at the costaos, and celebrate that there are people different, with different cortes of

with a lot of different style to vestibes, different emotions, different manners of ador, to allure, I love that. Different strato social, cultural. And in third,

I learned to look to look out because the church is the only society cooperative of the world that exists for the

benefit of those who are those who are those members. We don't don't know of that.

The church is the only institution that has benefit for those who are the members. If you're doing member or you affiliates to or you're affiliated, the benefit, and the benefits are for the who is affiliated. The church is the only institution that the benefits are for those that not be affiliated, for those of the outside.

When it serves actively to others, it's a much less in servicing to one And that's the And that's to change the mind. Here,

in River, for example, we've we've one of the major benefits of the

is the effect that we produce to the we're the major

benefit of us for we're the effect that produces

in the dollars. Our necessity to give to

the necessity that the people we receive ,

we we We need we need to give. When, since the pandemic, me you've heard of the churchast, that I said, for favor,

be afraid in the diom, look, that they're retacying the sofferns, not so long. Don't forgets the pastor of the church. When? No,

because our church never never, because the benefit is for those that they've done, we've discovered. One of the And a bit of this I've seen that someone described the

nature of the church with a metaphor a little vulgar, but that me me seems marvellousa, he said, The church is like the styrcol. If the styrcol, it's all apesta all the vicinity. You know, that there's nothing better than a carmion full of styrcol.

But if it's it sparram, enrikees and abona the earth. So when I'm going to look of a church, I'm trying to procure a that's

that's to be a way to be to be around because if we're in we're in the temple

we're upestam we're people. There's people that's with problems, and people that's up

problems. The way is to get diversification to, abonar the earth.

I'm completely convinced that as far out of out of the factor determinant in the

exit or the fracassos of a church? There's much people who what is that there is

there's a United? How do you are there in the United? Who are have taken to pay the

government or that have had been to their employees? What was the secret? Because not

for my large hours of oration, for my busked eternal in the mountains, that we're

on the people, The secret was that we that we're going to that we're going to do from the first day resulta in a first

intent, in a first intent of to say, perhaps one says, that's the impression that will be able to sender, send to be a

energy, gasts much resources, we've discovered in serious, in River, that is the contrary,

just the opposite, in what that it seems a parodos of the faith, that's the love regress a

enriqueceded and never more poor. If God will give two cests jenas, it's because

you have to start to reparting the granaries, the food, the love, the administration,

the money, the resources, all. For that for us, for us, the year

the year of the entire cosecha, story, of manner countable, of resources, of the

, of, uh, of ourros, to be aught, more we're doing, more we're

so we're to look at the church, to get to the way, in the

way, in the way to around, and to prove that we don't

and then to be to out of and not to not pester

to the amount and and in fourth to the place,

I learned to look to look at the world. No, there nothing that I can do to make more or me am less.

We've been a lot of times. I think that if our churches would be able to transmit

the grace to a a world competitive that that just that classific a world

a general to be a question, I think we're going to we're in places. For that,

when I see, I'm going into, and in first place, I I'm going to to give to the vener of the

vener of the rivalities, of the critics, and that me jenny to in the other than say, to

say the pastor, a bit of a little a false prophet, I, I'm,

I'm enfocco in miral for the right. For that I always I always try to

to elective churches that are to live in a state of grace. I remember

the first months in the Gavell, we we're giving us to Christ there for the year

1997 and you're that this has a lot of this that my father, as I'm

impacted by the sanity of my mom brinded his garage he his renog Gordini

to the vered and he did in the garage a place for the

service I was I'm I'm much when I did the times every so many

so many so many we're on the Monday Wednesdays Thursdays And as the cartel not

to put up to put on the morning, and Friday, Wednesday, Saturday, we put us Christ, Salva,

San and Liberty all the day, less the lunas. No, no, no, there'd be

there like a meme of internet. No, there'd be internet still. Well, and in those first

passes, we'd very in clear, that the message was for all. And that

had to try to the bestosos the pastor Brazilian he said to my papa, our first

pastor is named Darcy Antun and Dissuzza. He said, my father, you have to take your his bestine, that's the word of

deus, trae the word of that's got to God, God, do you batuka. And I remember in particular

to Vicente, a man that always was always not was bad of the head, I mean,

he had a little, I was a and he had a water to the tank, I was there,

I remember that, I don't know if it was a borrachier or other problem, but

not never never I think that all the churches have had been to have been to be a bit of

a bit of a few the caries on the then more a little was much a mannighable

the type if had been ingeried a carton the famous in the

Argentine is the tetra the tetrabrik that is a wine that's

kind of kind of ordinary but that he emborach for complete

only when he came So, so the church was in a place to be a lot more

emotional than a customing. Vicente could get to get to get to back on the

back to get to get around the people, could get back his hands in alt, during a

moment, and realize gestures obscenos or expect a silence to give

the Virgin and the new Jesus Carach or or grittable. Or

grittable. No, I don't say what I but he'd say, but he'd be a lot of things that were quite heavy for the moment. For there, he was up and he wasulted

the devil, for example. Or could get to be darned, to get us to beckers to be the bank, including the Germans that were satas with him. Yeah, Vicente, they'd have been etchated to two churches. The third was, the

one of our, but it was our burrachito. My papa, he was brasable to, he never said, Don Vicente, this is his house, is? Is it's a little bit. I mean, I'm going, God. God me, yeah, you'd say.

He was going to be to dream, the mona, and the other day would have gone. Well, we'd have the experience that some day, God, maybe, he'd be to talk. And some members of the congregation were to offer them to offer them a rope. Other were invited to

dinner. Much of times, he passed a Navidda with some family of the church. After a couple of years, Vicente, alardeing of his talent musical,

he said, I used to uners in a group of music. And I wanted to talk now in the group for God. Well, it was also that

no ability musical. But then he took a problem, how do you say, not? So the leader

of Alavansa got an accord with him. Vicente was able to get to get intolux

with the guitar electric desenchufed. So, so, after that, Vicente, was in

middle of He took the guitar, what, thanks a God, no produce any sound, and contraught, and the history of Vicente has a final happy. He was sosegating,

so civilized a bit of a lot of the church when I felt that the locura had and even he was a

biuda vitality of the church. The grace to get to people who not they're to people who are

to be Vicente he went to represent to the grace because I you're sure that in

his life nobody had invested all that energy and preoccupation in him no

had family no had a job no had stability the the church was

for him in the only place in the church our church had

accepted after all the thing was the thing had got a a rechazzo in all the

but our church not said for vencida with Vicente he gave a second opportunity and a third and a quarter

and a quinta and we've we've used culted during that year all the day and no I remember one

that has been sobri Vicente but we'll come back and papa he said no,

he'll be to be here and the Virgin and I said never never never

never the liturge in what the liturgy the those to trespass to Vincent. And that obstinated grace grabbed in me, a

quadro indelible that I conserve until today, of all what God has to support to, at elegy to love to people like I and as you. For so now, I procure to find churches that have that type of

grace. And that's what we've been in these years of being in River. Now, I'm dolorously conscient, that this class of the church

that I have described, the church ideal that a lot of we're a exception,

not the regla. Many churches are more entertainment than adoration. More

uniformity than diversity. More exclusivism than programs of extension. More law than

grace. but I I'm I'm I'm to remember to me my name

in the words of Jesus to the people, not me. I'm

those I'm chose to you to see the the church

was the was the risk that was the thing his

up your put to say but I've yet to

see in that imperfect humanity of a thing a

sign of the hope. God he conceded to the race

human a major of the honor to make in the water, we're in baso of

barro. So the body of Christ constitutes the new identity that rompe

the barriers of race of national ity, of gender, and it makes possible this

community that no exist in no other other other of

the planet. I just just with the first parraful, of any of the

cards of Pablo, diriged to the different congregations that were exparceded by all the empire romano, those are the

cards, they're saying, we're saying, we're saying, we're doing, and that's more than the race, the

status economic, than any other category that humanely can't be made, my identity in Christ,

is more important than my identity as an identity, or as a person, or as a man, or as a

man, or as a span, The church is the place that I celebrate this new identity and the work in the middle of people that present

many that presents much different things with respect to me. we're not sure. We're not used to live this society, the the church needs to convert into the granaries in the

world. More than the political constructsue new carceles, the church has to get to get to the

barrios marginales for from the race of the family to diminish the criminal

the while the socialologists debate a new form of stigmatized to the

mothers that engendran children out of the church should to help

to those women to to be to evitated the way

apparently more more more more more is the abort.

In that expert in those constructs constructs luxus condomions

barriots the church should honor to the people

that live in casas of laton of poverty

so so so at the great of God

for we we have to pass to others

gratuit without The church has to envied a new signal radically different to the world, the way that implices a possibility prometeader. For that reason, the church is, it's worth.

To your question, my question, is it, it worth the church? I have to congregate when they're in the temples? Yes. But convenamos that an church that a lot recchaes to the poor, to those Vicentes,

to God, to those impregeable, is to attract people that can perturbate the cults of adoration and all they like that, all they like. There is a wonderful book titled, How Can't You Can't, Help, of Paul Gorman, that relata what he feels, the author, when he's encounter with chiquitos,

with littles that have the head calva, and he says, there are I perceive that the children with cancer have much

fear and probably probably if are still everybody to their people, his papis,

his brothers, have the heart and said this author, I have an idea. The idea

to come for those hospitals and and also to go for those children

and my I'm always with palomitas of mais,

also pop-cour or pochococ in Argentina. And he says, when a chiquito yore,

because it's approximately a next chemotherapy, I took his lachrimas with a

palomita of maize and then I'm in my book or in the other, says the author.

For what? Well, to sitern us and us and comerns the last

the one's to the others. We come the we're we're the

the church is lisa and yannamently to see the suffering of other and this implicates the lambs of the other person.

Acasto exists in another other other little book that I'm reading this time a beautiful.

It's called The Sanador Erididate for where it's a bookt that are very very known

not some are beseeler you know you're to you're because they're are editions

are not But the sanator-er-ed-dictive the life of the persons abandoned and solitary that no have who has them. And this author also, too, tells about a young pastor

that no had nothing to offer to a oldecese, that had to confront a surgery, except his preoccupation amorous, the only one of the only that he offered to the pastor. And says the author,

"'Nungunner, "'any can't "'permane can't "'permane' "'a person who goes to "'a person who goes to "'a. regress, no

survive. Passing the life. Any other that regress to a long, he goes to

find a person and in the station or in the airport. Because everyone

want to talk their stories, to some moments of infortunio of

the and someone that's that's getting to the time.

So, a sometimes the only significado that those we are

in the church we can give to the people, is the

security of that your sentiments, those sufferings, that apparently don't have any of them, if they're for us, if they're

for us. Accompanial. I think the church was in accompany. We're going to do the thing to do.

Foye's in abraceal to and accompany us. But we said, because we did you

join, we don't know the man solter, but why? You said, we're doing the solter,

because we no, So, so we're going to So we're going to We're going to be used. No accompanies Even when, for a moment,

all comers, the lachrymas, us can't be unutil, even that has your recompense. I think in an man with

the infirm for example, or with a dementia senil. His wife has tried to suplier his necessities,

but every day, his papa he rompe the question, asking who are the

own to the she's a her own and she see the cascaron that's

that one that's the one I've lived with my mom I think on a

a young of a very discapacacit with a coacient

with a patient in a life will be in a long life and

but on a compaal without any no unabilited to

to talk to understand to know who are their fathers. So, we can't find some sense to the situation

of that adult, senil, or of that child discapacitado? There is when we're going to, and what purpose would have

to be your lachrimers, comer us your l'greens, you know, what is? The proposition is the change

that is the problem that because, neither the young, the child, or the child,

or the child discapacited is, capable that they're to change. but the majority of the people that

learned to that the church is to look at the other and they're more tolerant we're more

we're more we're going to this phrase that I'm a phrase that I know when I came to

this year years ago many people people are and I what I'm what I'm what they're

what they're what they're to do? Because the government me does the syndicato me do

the security me do and and here can't what I with this. When one is congregate or

go to the church and I'm not I'm not we've got to what you mean the when one

when one to look at the other the own the own those own those are not important

so tendem to focus the attention in those that are the objective of the ministry,

the the souls that we get us we're the poores we're we're

the people who can't come the people who don't we're

But when we're the New Testament, we'll notice that Jesus was very interested in the effect that the ministry had over the proper people that realized the ministry. When the 72 disciples

went with informers allentators of great results, Jesus celebrated for a moment and then he said, don't be able to that the spirits be sometam.

Alagreensh of that their names are written in the book of the life. So, evidently, what was the core of the disciples was for Jesus

as important as what they had realized externally. What I want to say that the comerce the lachrimas benefits that he voluntarily

does receive the same than the that has vertied first. I've experimented by me myself

the soundable effect that has the Lachrimas and when I saw I'm

on Rion Graneros or when I'm you know you know you know I'm you're

I'm a little I'm I'm first I'm first I don't see if

in a same orgulio because if is an not so but

it's all me infls the people when I'm the bans to get to the

river to get to nobody because that is our and congregation of Hispanics, there we're going to be, and then

then people who are the people who are not even who are, I don't know who are they, first time that we're trying to be a time, and know that I can't be bless me me has a good. To the people that in River, he does it.

For that's sierra here, no askase. For that we're every more siennbras and deems and offrendas of all the world. people who I seembrough in river because you look at

that people are so different so can't be able to so I'm that I'm in the church in the garage

of my house with Vincente doing his lios is very to make

to the church because Pablo he was he said much the church

because there too there too there too there were that there was that there were

there many of Corinto and they're with clarit for who were the

congregation. There were merceder Jews, there were chitans, griegos prostitutas

pagans, and other book of the New Testament muster oscillations so important

in the tone. So, Pablo battallow against the cismas into the

church against the against aarenged about a case of incest luched for

to avoid that the Sena of the sir to become in a place of a place of the church of

the church the church long as the church or that your church is that river or that's that's been a

little bit of the new testament. It's presumed that It should be the first book of the New Testament. And the first capitals are the Apostle, leading basically with this question, with the which we'll start

the message of today. Exactly what is that thing to call us the church? Pablo, he's the first card of Corinti, what is the church?

Or in other words, what was God in mind? When he thought in the church. So the card of Paul, to the Corinthiansians, let's

to translucing the way that he intends to find the words adequate. Like, how we're various metaphors

vized, you know, how we're the scorer or the when we're doing the example,

to be what the church. You're in a church, you're the camp of the campo of God.

It's the first, the first card of the corinthos. No, no, no, more than you are you guys are the building of God.

I chere the cements and other put a next hila of laddillos. And what is better, you're a

temple, a building a building to be a different. If you, think about this, says,

Paul. God, live in you, that constitute your edificio sacred.

So, when you read, Paul, a, you know, a, a camp,

a, a church, a temple, said, you're this, macho. is what I think

when I read the succession of metaphors that makes, and the type continues with with the same style, after the

final after the chapter 12, the chapter 12 of 1st, the chapter 12 of 1st, and uses a metaphor that

says, no, I know, the church, the church is like the church, the world change of tone and like elevs

the style you know, they're the characteristics of a, no, see, of a

correspondence personal, and it's a prosa magnifica that finally we're we're in

the chapter 13. I think what we have we have been in First of

Corintius is an informe of Paul while and he thinks in voice

and you try to find the form more precise to

discover this things that's the thing that's a church. So,

every new metaphor a row a lot different about the thing

and this other other referred to the question is

the description most exact of all that Paul

uses a particular to explore certain and and

then all his other other other other and

again a two of the whole of the

temple of the the world, this is the most of the world. And, and so,

and so the years that's the years that since I'm not all those metaphors, his images,

not transmit, much today. So, I'm going to put to so. A

past of that the fact that that's not change, our perspective is changed,

our paradigm is changed, we've changed, we did it Modific it and much. For example, we're going to consider

the illustrations of a granite. Of course, the Corinthiansians understand what was a granite. Because the grange in the vineyards

were in the city of Corinto. And, they'd they'd their products to the granjurers,

to the fairias local, not they went to to get to the mall, to shopping.

Today, in the city is modern, you have to have to find a granderer respectable and

the food and the food is you supermarket. As a little bit of a little that had created

a department, Che, I went to the camp and I'm going to a poeo live, I said. In serious, I saw,

I've seen a little bit more he's been being seen congelated and a bottle in a bottle.

So for the human, the metaphor of the the fink of the campo

like per die the immediateess. And the metaphor of the one could

to buy a car of laddillos to work a fundament process that no require more ability than could cover a

sanja and maintain a line right. Today, for construction, they need, permissos to build,

perforators pneumatic, pales mechanica, montaccarga, barillas of the iron,

contrats that prepare in the concrete, contractistas general that supervise the work,

and, and, and, that's through the syndicato. So,

in some point of this complexidad, also the force of this metaphor is dilute. So, so without that nobody

is offended, without the theologues me want to I'm going to use a metaphor more contemporary of the

church. Humilde, I don't want to add to say, what he said Paul. But a

metaphor more contemporary a in the Caterral of Crystal, the disappeared

Cathedral of Crystal, that I didn't, because never was my, was the

thing, it was the thing, it that was in the quarter central of a denomination and without commission

directive and without a church there was like a sub-iglesia there was a sub-iglesia there was a sub-iglesia was it was it was called for the

name of alcoholics anonymous I was the most that I've been that I've been years of pre-gliner Christian was it

was the most that I saw in comparison with the church primitive. You entervas and I'd sat down in circle to a political known to

various millionaries, people of much money, me consta, that were mixed around between marginales, disemployed, indocumentated, citizens, some of churin-as in his

brasos. The presentations were of the type, as we've been in the film, hello, my name is Juan, I'm an alcoholic and drug addict, and then all of voice

Salta, they have to say with calide's, hello, Juan. And the members of the group

did not the fact that they were more than the fact that. Because when you're alcoholics

an anonymous, no reason for not be not being because to pertaince that community

you have to understand that's in the same boat. Not is the rich the rich

are and the poor and the people we're going sitting by

this is more more we're to do more not not in circle.

Alcoholics Anemone no possess properties, no has a officeinian central, no has a center of

press, no has a group because the fundators original were included

clauses for impede any intent of that alchol Anonymous is unoborocratic.

They understand that this program only can function if it's a

level basic, intimim, that consists in a single thing. An alcoholic that is a other alcoholic.

That's the secret. For that it's a time for many years. An alcoholic that dedic to

his life to help to another alcoholic. And much of those who were to see a few of

times, the Marches for the night, they were to assist to the service

the domingos for the morning. Because they said that the most part of the people that the morning

were in a air of superiority. One of them said one of them said, no, I don't perceive that

they're not not much. I'm going to do you know, and their lives are so in order and an

alcoholic that goes to the church is a little and even even is discriminated for that

people. Me one of them one of you one of I, I went to do

of the way that I olia, because I still, I'd blow alcohol, a cigarillo, it was better that I'd sit in the front or that regrecy another day, a baneed, and vestido as for the owner. For that the funder of Alcoholics Anonymous basso's a program in a declaration

basic. He said, in my moments of debility, I don't need a drink. What I need is another alcoholic. And the church should be a place where one could say, without a good question, in my moment of debility,

I don't need to peccar. What I need is another but if when we enter into the church, all we start, all we're going to find out of a peccor. If we're going to think about the alcoholics anonymous, look at what I'd say,

maybe we'd be responsible one's for others and we would be in the way. If I'm, I'm tempted to, help me, I know what is that, we're going to say to the end of, in bed to be to criticar.

So, the church has to be, I'm permit a metaphor. Not agregard nothing to what genuinely, said Paul, eh? The church has been what in our countries

is called the cell of guardia, emergencies. You know, that in the other than a visit with the medical of

an hospital and to be a hall aborrotated of people during one hour, we can't a emergency, the cell of

guardia, the other to not to nurture a end, no, not get in a job, we can't

an electrocardio because we can't not be able to be a church as one of those centers of emergencies have been 24 hours,

facile to find. With the disposition to attend the necessities of the people that gets looking solution, emergencies inesperated. And frankly, the Evangelion has very

little to offer to the people that can to give to admit their necessity. This is for those who know that are necessities. Because for those

who are who are sure of some of a minority, in this world so, too, so full of a lot.

I'm to think only in the people of my village, of my vicinity, and I've been

a catalogue entire of needs of human. A family devasted for the lastimient

of a chiquito with a child, a tachito cerebral. A woman that passed

for an mario young, complicated, and a divorce. To the other house,

a homosexual luching for avoiding for the promiscuity and what is

The worst, the stigmatization. All right. There's a guy who's a diagnosis of cancer terminal and another that has been used their employment. So all those

these necessities are what? A place of emergency? They're in a level critical. To where we can't get our raspones,

the maugulas and our great fractures and heredars and expuited? We're going to the church. The church

has to be that. Not a cumul of doctrines. And at read the epistola, the corinthos I know that contains, another of the ferventions, some of the words more intimately

and cenas of compassion that Pablo never said, I've never said, I've been the sensation that Paul Oro, and he's preoccuped more for that church than other congregations more stable that had had left around the

coasts of the Mediterranean. Corinto, me imagine, that was an church of a type of Salah of Guardia, did? And Paul, He said that they were

but he had a group of people pendentia that tried to impedeal. So I imagine that the church of Corinto

would have had been to function like a house of a and the person

that he found out of the person who got to this, but listen this.

In the first card of the Apostol on the Corintios he expresses

the the commotion and the enojo that he produced the attitude of a

man that was an 1st, Corinti, 1 says it's a case of immorality sexual that neither the

pagans is not even many people use this to say, the church has to be in sanctity,

but in a certain moment Paulo was to be to be to give to this

man, but this same man, according many many people,

many many, there's second of Corintios Capitulo 2

verse 5. Dice the Apostol, he basta to that person the

repension made for all the contrary, you're to pardoning and consoler it's a

for that you're not consumed of such a tristesse. Like the the church now was to pardoning

and give the good the redol. The treatment of emergency had resulted effective.

So, according the Apostol Paul, he said, but God

chose the incensato of the world to to be the

aboos and the world to be the in Corintius 2, 1, 27. So, the church of God,

in the most great and the quite small, as well, to exaltar the humiliation, and humiliate to the suburbies.

The institutions are fundamentally and they're and they're in the state, and they're in the army. A man,

a soldier, knows what is his place, and also know the other. The galones of an uniform

you can the rank. And in the world of the business, the title, of the salary, implicate status,

the meters quadled of your office, sub you know a sensor, an elevator in a grand edificio, and you will noter piece to the simple observation of the mobile area,

of the offices, that the status of the executives crees, jumpament with the altitude. In the business, the status

is derived of the actuation, but what happens in the families? The status functions in a manner different. How is

log status in a family? A a kid, a

little, a baby, an child, and the family, or not?

A little, a little not. Acha not is

not not not. I'm more a little a

little that produces very little that not doesn't

in the house because live a other they receive

more attention than his are some that is

a family of a way semifante in the family of God is directly, now there's Jewish, now there are Greek, no is clob

no free, no man, nor woman. So all those distinctions artificial are derretied under the sun of the

grace of God and a matter that God is doting children, you don't do you dost,

they're as creditors of the same the same meregisid that that the primogent

or the sameisimis Jesus Christ He says 1st, Corintius, 12-21. The eye, no put to say to the man, no, you need to. No, can't in the head, say to the feet, say to the feet, no, no, no, I needn't.

All contrary, the members of the body, that are more debilies, are indispensable. And, to be if we understand, or we understand what Pablo he said with a altitude. And the members of the a body that

we're less onroso, that we don't we're doing, we're

we're a honor special. And it has with a special modesty

to the members that we are more presentable and the most presentable

not don't that that's special. So, God has

disposed the members of our people giving more honor

to the men than the to be a fine to be a body,

but those members are not because of one of the members suffer, it's a good,

it's a Bible. If one of those members suffer, what what happens? The other are you to

matalal on the social social profita? Feltz profita. No, they're

they're they're in the suffering. If one receive honor, he,

how you're in Yanquilandia yeah, that's you're that or the other

are the other and the other are the say this is like this is probably to be able to what he's

the people in the people who are when a leader is a people suffer

with him to be a man and all we're we're doing that you do you

go out that's I'm I'm not good to say then I'm

I'm never if this this happens. The best way to visualize

the form in that these are the real of people is remontar us to get to any way.

Think to a a mess familiar in the last night. Well, this Naviida

was very particular for the pandemic. Think on the navities anteriores. You know,

in every family we've found individuals exitosos and other that are not.

My And the oldiecese, in all the coquenas, it's of all in the vine, less uva, or no? A person that some people reunied around the table are intelligent, others are stupid, some are

fias, others are attractive, some are some good, others are not sure, it's a family. And in a family, these differences are going to give them insignificant, are families.

Well, you know, the wuella is too, the wettla is so that no, that's to the table. That's the Tio that all the

year is the major effort for maintaining away from there's a way to be a form practical to leave it.

We have to invite him. Because the Tio pertinces in the family, like all we were the

same antipasasas those same genes are installed in our cellules. Listen,

the fracos no cancel our membership in the family. I much a time

I took a job in and me sent to the mess. Much

times I had a deception and I sent to the table. I was when I had to be

congregate in my period of rebeldi. A family is in the place when you

get you have you have to admit you. The family functioned

better not occulting the differences that exist but celebrating you

this me got music now this is a quadado for the

music, what he is the architecture. This is an in-Utile or no. A family

a family a lot of the members more more and at the same time evita

to destroy to the most the more like any I'm a mother, I'm the child

after that's that's a little, until the that's that's that's that's

the little institution human within of the one of the

one is to your family? because if you had been able to perhaps that you'd know,

you'd know, I don't know the Gavely and the stokel and I

had been to be an city more cool who'd have you had a place

a place in Balingham you know where's where you know where where you know where

where you know nobody knows where you know only the only the because no

you can't because you never After the Billingwood, no more nothing. There's a toqueer where you can't. No,

there's no. I'm my barrio, but not they're not so do you're doing,

and we're so we're in the family for having has been and as consequence, we've

involuntarily arrojated to be a lot of a collection of people strange and different

to us the church us even to go more to go voluntarily

to electing to group with a group with a group of people, because we have a vincal

in Jesus Christ. So I've discovered that the church is more a family than any

other institution human. The church is, you know, if you're discepcionated with the

church. No, I'm more because there are people too chum. The church is the

place where the person with that never want to live.

For that the church is like the the the body of Christ. Because you've been that, although there's part of the body, because we're

there's a lot of, there's a lot, and it's part of your body. And all is part of your body. The body is one solo, says, Pablo. It's many members, and all the members. No, but it's a much, they form in a only one of the only world. First, Corinthians, 12, 12. So, the presence of God, you know, in the tabernacle of Sinai, in a

temple in Jerusalem. God God eligio Morar in in people common and even terca

people like you and like the church is a person of people

not of buildings in Buenos Aires or in California or in Houston

so when the when the those we we congregate we

we're many many we're and we're we people

the people the people's those as the there we we understand

the risk that God assume because for some reason God today is in the

world not at a through a column of a house, not even

to his his life in Galilea but not through that

that that is a conformed our church Paul. The Apostol Paul

seems not had been able to have been the questions They were presentable in Corinto, very seriously because I think that what was going to go to the church of Corinth, not only reflect to them,

but also reflect them to God. For the world that we look, we're, we're going to be a proof of that God is divo. We're notherstly to what is God. For that I tend to desalentar me with facility, because the most part of the time, we're, we're going to represent us very povertyment what is God. or no.

But when me I'm going to a book like a first of corinthos me down

a repentina raffa of this people I'm what I'm about these elevated

words to a group of corinthos that no you integrated by idol

at as adulterers adulterers propagators of chism and we're chismosos

we we cause to God grand dolor and however God passionately

is not has committed with us. No, we should have a same attitude

to the church that we're in I'm used to hear of the people saying, I'm doing, I'm a little bit of

your church. Realize the ministry but not pass for the pain and the complications that the

people rota and the church suffer. No madura, no crese. I don't want to

get to get to get upurry but Jesus in the last Sene, we

did a model for the work of the church. While the disciples

proponial we're to choose the functionaries, determine the hierarchies,

establishes certain patterns of professionalism. Jesus had a palangan a can't

a cub of a towel, and he started to allow the feet. And he

said, let's I'm this as example for that you do the

question. Juan 13-15. I think the Spirit of the service is the only grand sello that identifies the church that's the willpower of God.

We're people with problems, but what is it? No, exist another way. At a case it's another way. This is a church. A few the offices, the communities, a junta formed by the men abelies, loiteren

that marches ahead the church. But the question of the fund is, with what finality we make the church the church, fluidly? Because what God does in a

congregation is that fomented the development of the other, of the sensibility and the

lot. And in that many do they're in the car to not know those who

are the and continue on their lives there. There are others that are the people, no,

the people without the people in the same to do you have made to serve them

as I do you do this we're in what we're we're we

when the temples are serrars. Well, the governor can't impede that we'll get we'll get to help us. Pablo, said the attitude

you have to be the way of the Christ Jesus, who's rebaugh voluntarily took the naturalness of serbo.

Philippenses 2.5. The patron biblical in when the minister signaled that the scenda that's the

land that the statured in the person and said, I think he wrote the type, he said,

I think, in the effective that I can't do if you can't be your aghjohn. It's an impediment to serve you. Interfired with the work

that I have to do you. I would do a great things if you'd get you the aghom.

And the responses to the opos was a firm negative. Why God

could God that God would be the apostle not the reason to to be

a presumed a grandado. A grandado. My power is perfection in the debilities, said the

Lord. And Pablo learned to respond. Second of Corintius 27, for the

time, gustosomely, I'll alard of my debilities. And I to find

many pastors that make a alard of his debilities. What

leader does alard of his debilities? What leader he makes

his debilitary? He says, I'll alard of my debilities for me

the power of Christ. I regocii gocic in debilities and insult,

privations, persecutions, difficulties that suffer for Christ, because when I'm devil, I'm very strong. The declaration of Jesus, more repeated in the Evangelio, it's refere that when we're going to our life is when we're trying. And the best way of

to know what is, serving to others? That's Iglesia. For that I think that fundamentally the pandemic us ensued, to those that serve us, to that the pandemic, the quarantines the earth fertile to serve.

We have the tendency to think, and well, the life should be just because God is just, but God is not the life. If we're a relation with

God, separate of the circumstances of our life, then we'll take us to him when the reality physical is disintegrate,

when it comes a pandemic. We can learn to confound in God, to be the injustice and the pandemias.

Look at the heroes of the Bible, Abraham, Joseph, David, Elia, Gremia, Gremia, Daniel, Job. Passed proofs durissimas. But they found the form of sustainers to through the confidence in God, a pesar of the difficulties. Other, what pandemic. The people passed of all. But his faith passed to be a faith of contract.

It is, I mean, I'm going to say, I'm going to say, to God if God me troters, in a relation that transcends to any difficulty. For so I think that when the churches will come in the normality, the crevents of contract have been disappeared. A few of the people that are related to the ministry,

maybe more than other people, we've been in that contract of faith. You say, well, I'm trying time, I'm giving them energy in the order of God. No, I mean, I'm a contract special in recognition. I've heard, no,

I don't know how a serbo of God can't get a newer and mourn't COVID. And how the when the Lord

said, no, you're going to get to get to get to get

the little I'm going to I'm I'm I'm I know

someone because he put in a multi when stacionable

to give to people when visit someone to

visitable when the time the time he was he was

because he sentia the need to to be able to be able to go to another more in the hospital. And when I was going to find

the multa, in the parables, I said, no I'm trying to do. I'm doing. And it's still in person. Why not he's all auto-invisible? No confundas to God with the life. When I'm surging in doubt, I'll go to that grand

capitual of Paul, Romanos, Ocho. You know, that all we know the versecule 28? Now, well, we know, that God dispone all the things for those who they love.

But, But then our eyes have to give some saltos some of the articles to make sure

when he's going to apart of the love of Christ? The tribulation the angustia the persecution

the hunger, the indigency the danger, the violence there, Paul,

synthesizes his autobiography. The pass for the tribulations for the bien of the

evangel and in even manner, of any In any way, he had to faith

to believe that not he going to be going to be going to be used to be used as God for God.

Apprendio to look to the life. The church not is for that we go to be

a good a good. I'm sure. I'm sure that no the life, neither the

angels, nor the demons, nor the present, and the present, and the

provenire, nor the other thing, any other thing, and the creation could apart us

to partarn us that has manifesteded in Christ, our our senior. So, so he concludes

Pablo. All the father knows in a certain mode the risks that implic a

delegar, no? With all the all the and alligies that this

a carreya. A chick little that's doing his first and he gets,

he's and he can't, he will be to put in in

foot, but nobody discovered other way to learn

and my Dear, if the church fracaca in your mission and commit serious

errors, precisely, because in his son includes the senses human in that

he has more glory of God, it's because we're learning. That is

the risk that God was that the church is that's

the nature of the risk that God has assumed

or not the nature of the humanity. Every

Christian never to discover that the church is the commencing. The composer Igor Stravinsky a certain a book

that included a passage difficult for a violin solist. And, of course, after a

time of the violinist that executed that solo, he was to talk with Stravinsky and he

said, he said, he had made his major efforts, but he had that

was difficult That's a passage, impossible to to play in the violin. And Stravinsky he said, I'm going to be able. What I'm looking not is perfection, but the sound that

can produce someone who is trying to talk to. Capas that something is what God had in mind with respect

to the church. And to tell you, I want to tell you, why the message of

today, and this will give a sense to all what we did because the message is

about the 5th symphony and is what I want that you that you keep in the mind. I remember an illustration similar to a pastor, similar to this of Stravinsky,

of a pastor that defended the church against the critics of that people that desistimable for the hypocrisy, for all what we're most that we're all, for the fracassos, for the inability of those leaders. Because, of course, because one

no encounter the measure of the churches of the New Testament. And this was a pastor that lived in a community known by his fault of sophistication

cultural. Look, how fine that I'm going to put in to say that's not to say that

there's there's a little sophistication cultural. And the orchestra improvised of the

school to the school was a time, the fifth symphonia of Beethoven.

That's one of the most complex of the composer. Every year I was to talk the

5th symphony. And the pastor says, I think that execution every when the time that

were the secondaries, I'd retorcered to the old Beethoven in the tomb

at the sordera. So, so I'm aught to hear the torpes

intentos of the students of the studentaria to execute the infuner

the person and he said, look, what are what you do you

on these poeuvre the terrible carga to try to interpretate what the immortal

Beethoven had in his mind neither the grand orchestra symphonic of London can get

that perfection of the fifth symphonia and the response the professor

he was to tommy to he's, no, I don't do you

do the students the students not in the They're in a dream.

They're going to to the Kinta Symphony of Beethoven. And even that's

in 24 hours every the orchestra of our school secondary

will will proportion to some of the people of

the only encounter with the extraordinary Kinta Symphony

of Beethoven that never will in their in the

people those granger these people almost without culture, much of

of them just just a little of the school primary, they're

to hear to their children. It's very very very way

that's the only way to hear to the message that he's that

people in his life is going to get to a lot of

to a music to a music or to the

music or a symphonic of So I do the opportunity to to get a lot possible to Beethoven in the mind. I remember

to me myself this analogy every time I'm to retort me in the reunion of a church because I, as I was

a many of the people, I always had things that I would have some or the cults were in large or the

I'm the put to see at the foot, take the foot, say the last a little bit to be able,

I'm infermable or a sometimes the pastor well prepared or a sometimes the presentation and even

every I think I'm retorcea in a church I remember this analogy and I think even

never we're doing what the composer had in mind there no way

in that these sounds have been heard on the earth so it's

with the church there. There is the extravagant Benny the

controversial cash the disputed Guillermo the polemic Joel

the extravagant Rundi, the Equanim Luis, the Pallablas Ampulosas, Albert, the

empresarial Cesar, the rock star Stephen, the political Rick, the questionado Marcos, the palacio

and eccentric, Dant, or that you only know the name of a profile much more back.

We're the torpest musicians of secondary, all rotos, eh? but some are what some

are the more intentano us to get to the 5th symphonia some

some are on the front, other are on a violin other is a flaut

a stival a pandereta and even a guitar disenchufated like

our Vincente for so we're just we're a

desastry none of the predicators you you criticas

and me include we We're chosen for God, for our capacity, less for the sanctity or for the talent. But are those instruments, a few desafinated,

what is available. Others are you taking the tracero front of the computer about those what they do. And, together, we're doing, we do not do we're trying something like the melody of the

sky to the people. The church and his predicators we're going to be the torpest musicians that we're trying to interpretal what God had in mind when he wrote his partitura with the same.

And as I'm saying, I'm conscious that the majority of the churches offerce more entertainment than adoration. More uniformity than diversity. More exclusivism than programs of extension.

More law than grace. But, macho, Your church is imperfect, including your pastor, even more imperfect, is the noble intent of the grand professor to hear the melody perfect of his work. It's a treasure in vase of barrow. Pudu had delegated his partitura in angels? Pud.

But no, prefer to us. For so, before to give it to criticize, remember that the church perfected no exists. because the pastor as a pastor as a person

is composed of people like you not exige perfection if you can you

don't you and until that Christ come that that

you do or not is the most you will

be the Kinta symphonia I know for those that are

for those people people people people people Muslim, testigo of Jeodah, Adventists.

Oro for those who who don't believe in nothing. Oro for the Christians Pentecostal and the Baptists, the Renovas, the Renovated, the Reformed. Oro for everyone. For that we tend to

this altitude of the year, pronto, for that these quarantines, these sepas of virus, not so are stendienting, that we tenders that we need to

the church. Oro, for that we comemable the lachrymas of others. How you

He loves the Lord. For that you say. We're we're

pardon for having critiqued our churches, and have critiqued our pastors. Although there were

they were the criticism. We're we're we're people rotas,

we're people rotas, and the Lord and the people and the

wonderful over in these vassos of barro. I'm

to the other other side of those that they're receiving to Christ for first first the only

what you have to say, you know, I'm in my life. You receive

like my sufficient Salvador. Thanks for pardon me my pecas.

Pidle the Lord that write your name in the book of the

life. No, no, never more. To be that you are

looking to in the world, to you're send us the

Lord, to the endis, the most about the Kinta symphonia,

but we intend us full of errors. We're the instruments that God eligued to give to

your treasure, most important. You know, I'm the ministers, for leaders that have

gone back the arms. Much of got to have said their temples,

vending those local those temples, they have to have been there's

people. There are many who know what can't what, say,

you think that God can't of you. There's people who is going to God

said, God me. The Lord me says that you do you

do you do you do you do you do you not you do you not the

temple or your talent or your money and for your people

you're because you was roto you I'm because the glory

me I'm I'm every every that I'm every

you so you the Lord you bendice the Lord.

You love the Lord. I'm praying for people of all the people of these

this glory this uncied of God. Can you see it? There's glory of God when

exalted to Christ. There's glory of the Spirit when exalted a

man. When He's he's all the glory and more than

never he is he's still the glory over the

temple for over the predicators he he he

he he the glory. You love the Lord. No,

you know, don't take the back the back the God, because when more

the night and the morning, the Lord, he says, me says, me says,

that you say, that's this month, this month that he's

to come to be not to February without that you the purpose of

God for the what you did you have to you know, the

Lord, and to him. You bendigo. I know, I'll do new forces, you de health, and new doors, so on the new doors, so on the

name of the Father of the God, of the Holyo, and the Spirit Santo. Amen. And amen. That God beendigued. That God has to resplandecer his rostro over you.

You know, thank you for having been there. As I said, oh, yeah, at the beginning of the service, when you're put like to the videos, the videos are more virile

and I want that this gets to all parts of the world. I want that this message to get to

where perhaps that we can imagine we can't be the Lord, you know, the Lord. You go to

the placas that God to get to our rostro over you. We'll be here or what God disponged

to stay atent. Thank you thank you thank you for sembr thank you families.

Yes, we are family. We're we're going to give us. We'll be firm as a talon deoso. You know, with the placas final, I insist, and we'll see here very

soon. God, God, God, termine me on the dominole, and that have a grand, but grand semans. Chau. I don't know. You've been told me,

no, temas. I'm here. The father me bivow for you. And me cured the injuries, me sanast me, Jesus.

All my cargars last you last you in the cross. Something so grand and no I can comprehend Owego

your sweet voice Dio another and another again Oh Oh

Oh you're welcome You're Amado One and another Oh

Beven Arrived Erri and I'm I'm I'm He's

I'm Purted And you And you're You Cured

And my Jesus Allas My Allas You I'm