Dante Gebel Live - Cerdos en la mesa

Episode Date: September 22, 2021

Jesús podía amar a los seres humanos, porque los amaba atravesando su capa de lodo. Él no identificaba a las personas con su pecado, sino que los liberaba para devolverles su verdadera personalidad y compartirles el orgullo y gozo de Dios. Y hoy, todos los que estamos en la iglesia necesitamos “ojos sanados por la gracia” para ver el potencial que hay en otros, con la misma gracia que el Señor ha derramado sobre nosotros. Como cristianos estamos llamados a extenderles esa misericordia; a ser portadores de la gracia, y no evitadores del contagio de la impureza.

We're blessing to the rest of the world. Alleluia! Very good. There's a message that I predicated the year past for those who are the transmissions on dominoes and I think they've been no's parted any one. I was titled,

Gente Rota. And in that same message, I told this next testimony that I'm going to relate another time. It's short. those who will recordaran surely

you're going many many emotions encountered because every every

that I know it's traumatic, and it's cruel for the most

it was for me that that that in my initial

in my service to God when I was when I took to

help to help to help uh yes uh

there uh... no uh... uh... like here, or any a great team

or not a but they were called porteros that were going to be two or three that were

to be the people and they were to come to the city, they'd give them

the people to the people, I'd I'd a presumed 13 or

14 years vestia my multi-unico trage bright of such

a plancha brilli brights and was like so interna-o so-o- and the

sun was doing effect of my zapatitos lustrated

to give a good impression my mom my mom said that even we're

so I'm like I'm a guy to pina peinado so a

gomina to back and that day the pastor no he said that

would a visit the visits not were frequent in

our little congregation so we we asked how

he would that would someone new and he he said that during the

time a woman had called by telephone piding indications of how get to

get back the years that I'm talking. The woman was explaining or had explained

via telephonic that was passing for moments very difficult and that I wanted to give

an opportunity to the church she said she said I'm I'm

I've gone to a misa a pair of but now I want to give to

an opportunity to the church evangelic. So just before that I started the service, I was I was in the door, and I was the porto, number fictitious, he changed the name to preserve his identity.

No, I think he vivas, but his kids, and his nieptos, and I don't want to that feel like a verguenance of the abuel. So I was with Robert in the door, and we saw to get to the dama. The same way, while

all the hermases of our congregation, bestia allas, or almost of large, for the below of the rodillas,

for the above of the topos, including. Our visitant that was

first was the door of a car of the other was in the

other hand I was a and I and I'm a

shirt and a blus with a with I

just I'm that did disucid what should that

the pastor no said a woman that is that is in need to Christ

urgently. So I thought, what will have a nobue abusive? Addiction to the drugs? His profile could encasar in any of these pathologies. Disemployer,

depression, abandono, or maybe all of that all of us, I tried to be her, well, it was an adolescent but I saw the

woman and we were not we were used to to have that type of women in the church. Not was

a woman of life Ligeria or promiscua necessarily But not were the typical Hermannas with the moignote

here and the Faldas Larga So Roberto is and he does an

inolvidable a good And she says "'Seorita in this church

we're besting with the bestimps This is a vestiment Santa This is a church

not is a Burdell His way to vesty going to to tempt to to the

young and to the men who are to turn to first, first they're all the youngs

the more youngsito had been the year and then we're all the chequitos and the

woman was paralyzed and a and I saw all was all all

I was all I was he was nothing he was he was the

uh... and the woman was in a middle a little in roja,

overgonsada, and came know to his stropeated auto and he's never more we'll get

to go back, obviously. And Roberto said, you know, you're going to need to God.

The poor was that was the pastor to the door, Robert he told

the incident and he said, not let get to because he's

not know he's this not a prostitul pastor, as you know,

and the pastor he said it's we did it. Is it all right? We did it. We have to doctrine.

If we're going to do something. And in that moment something something that is what I was what I in the message

People Rotta. Something something an point of inflection like an and an and a

time. There's some in the time. So, I did various promises that I

proposed to complete during the rest of my life. But me I promised in first

instance, a priori, resist me to judge to someone in the future for your aspect

physical, for your appearance or for your vestiment. But fundamentally I'm not convert me

never in someone like Robert or like the pastor that we had a time,

and he had the Lord that used this experience for that my

person always should for who who don't know to

know to of view, first are going to to say the regals before to come to Christ. Of that this incident.

I remember this incident because I think that was a moment algy for my life. An before and a moment collumptural,

those part-of-a-was that we're that's occurren that in the moment. Insist, are, they're are sad,

are traumatic, but no they're not to form part of what that some that some way that we

capitalized us. and that us and that's a overponern and I think about

this incident during this time and it's so that God me gave to this message there's

a fascinating episode and a passage in the New Testament New Testament that is the relato

of a vision that the text of a house I'm in a lot of

I'm wearing the terrace had subbed to be the never was sure that nobody would be

He said, I go to the terrace, no me molest, and I'll be around there, and he started to eat hungry. The Bible no does the light of how could have been been there. But he was hungry,

entro in an ecstasy, or so, took a vision. Echos 10, 10, relata this incident in detail. He said that

Peter, hewamber, he wanted, but, while he prepared something, so I presume that when he was

a woman, he was to the escalers, and he said, prepare me in something, I'm going to go ahead, wove-rewelt, chichrion,

taco, or whatever whatever, and he said, I'm going to do you know more, but when he said,

the scripture says, that he overvino an ecstasy and he did the sky-abirt. And he

saw that a little a grand lience, a sabana, no? A grand lienso

like when the, into the thing, you want, that's that's in the four

pontes, atada in the four points, it was a badger, no, he's he's,

how, possibly were angels, or maybe they'd be suspended, levittance, the lience,

in the which, over the lience, there was all the class of quadrupedos

terrestres, reptiles, and abes of the sea, and a great voice of

the world, he said, he, but, and come, and he

and he that he saw alligmas, those animals, on the encema, no could think that this is a person

repugnant. Not was any a vision divina, although so it was technically ethnologically if it was

a vision, but for him was a repugnante, repulsive. Echos D. No,

he's not in more detail, but if one to go Levitico 11, there one

can have a very good of animals there's because then we're going to discover

that all the animals that were in those people God and say to make they're all

the animals prohibited and mundos for the Middle Oriente of that the world

cairdos cunejos buetres cuirboes buhos lechus cigueas murs

mursielagos scaragos osos lagartigas sorrissos comadrejas ratas and serpients.

All that's to make a menu of tenedor free. I think the words

of your mother to when he was that's chikik that's that's don't know the last of

the hands but if no to it doesn't it's it's a way, for the

aft of we don't we're not we're not we're not even the caird not the

amos simunds simon not you don't you do curr God said that not even those

we're not so that a CERdo that's that's so that for Peter like to

all for all Judeo of Palestine those those were not just

not those were taboo were abominable they're an

asco you need to detest them you know to

you need to and not you don't you know it's you're the

levitus the law the law the day of the time of Moses. If during the tracurs of the day, for example, a

Judio, in the case of Peter, he'd talk about, without care, an insecto so, he'd pared a mosquito, and he'd and he'd, and he'd, and he'd, and he'd were impure, until the ataddecer. Imagine us, when you're in these plagues of mosquito,

it'd be impure all the day. And no could visit the temple in that state. Suppose, for example, that a ravenia, p. It'd the door on a casuel of barro where he was taking

the soap or coming had to turn all the way that was in runper the casuela not lavars were the leges

levittics and in change now those objects of contraband descendian in a

sabana while a voice he ordnable let's peter and come no

don't expect the webo revuelto that are doing the men are and come some of

a blasphemia that God he offered a CERdo in the mess CERdo in the mess

is a blasphemia and more vying of who provi-terminently to eat the CERdo

so that Peter what does he recurred to God his own his own

says me it's that today you have been of Alzheimer or defasage

hormonal but he Peter that is a trap of God no

that he's He's probending because he's for supposed that no sir never

never I come out nothing nothing with a man with a realist

recient and the boy he replic no you know you impur

to what I'm purified no no you know me impur to

nothing to that God that God that so

the scene so the says the scripture, until that Peter descended

for the escalator. Obviously that he was to not to not because it was a vision.

Not he decided for the escalers and there's there's and there is a group

of gentiles and mundos that were to uners to Jesus and the rest of

his history. Now, the Christians of today that we do we do we

douts the chuleta of CERdo the hamon at the man the fiambre we

we're in Argentina the puerc sacatecano? Is that so? Is that so? Sacatecano?

But me said that's a puerco that's a revoked in a revoked in the pozole, the posole rojo of

puerco and those things diabolical that, that's that the that we're that we're

not quite now. So, today, we're not we're percatam of that we're going to

make a market, we're going to go to come to something, no? A me

I'm it's the parallel more more so much to understand what he is Peter

because if we don't understand what he does a Peter we can we can't

in what I'm to say to the part of the man the is the

is that you know what is that in a convention of a denomination where are

all the pastors certainesiannism doctrine, a night while they're doing the prophet Joel

back so naturally a bar There are margarita tequila, michelada, mojito, hintonic, and pirinia, Margareta, Martin, Bloody Mary Bailey, Jack Daniel, Manhattan, Negroni, Piscot, Tom Collins, Mechal, Maitai, Bourbon, Malbec, Mendocino, God, says,

Toma, the Malbec, or not be it's part of my reign. And a bo' in the sky what is, Bevan! Especially the Malbec, Argentino. Bevan. What did you are the pastors? I don't imagine the reaction. No,

not. Not, not. No, not. We've got the alcohol to the wine to take the santa Santa Cena. We're not.

We're not. That's a sanisimus from the infirno. And no, and God, I'm saying, no, I'm the

who's the man. But, Lord, if never we've done no, because it's

a person. And there's a bar, no? Well, that was the conviction that Peter had

over those comidels. And the most disconcertant All this is that God rompia His own own Reglass.

No, we know this detail because this is fundamental to then to build what I'm trying to teach you

to find out of God. No, it was that God was changing rules put for the man.

These were rules that had put, and now he was changing, for some disconcertant

reason. It's like to create all the life, to have every time, from the

School Dominical, of certain things, and of course, and says, well, you know, you know,

you know, you? You know, you're going to be a true? That's what was what

was said, for Moises. Moise, no was a delirante. All the what Moses said, would be

to part of God, of Jesus, in theory, for this that they're saying, this is the

messias. Oh, this is that was done, but I did, the change of the change

of the paradigm. It's to have to have the mind very open because, even being of God, a few times we're concentrated and serrads in what we're going to descend of the same God, we're saying, no,

your doctrine says so. I'm just, I'm trying to the doctrine. It's almost like the disconcert of when a policeist of a person, or we're to pass a light of how many times, because

there's an accident, because the road is, the police says, pass, pass, if it's the rojo. And you see, that one says, no, pass on rojo and me will

put a ticket and the police and say, pass! If you say, no, here I'm I'm

to get until that you put a ticket. Because the thing is the obedience

on the law. If the the law or the who is the is a

respecter, you're saying that you are saying that you crosses in contra-man

is a better that you're to have problems with the law. Look,

in what a A paradox. Today I have to enter a contraman, to do do a contraman to a pedido of the official. In other mode, they'd be in the carcel. They said in Argentina,

in a month, in a meme that there in internet, who would have to have to have to be in a pandemic to go to work? But there was a that you'd have to be left out of a house,

or an order presidential that in the the worst moment of the pandemic, and the people to and the people to engage to go to Some are infringinging the law.

To work is a favor of the law. But, however, there are moments that that law begins to change. So, some of opinion that the Leavittic were by the issues of health. For terms of health for Israel when they were in the desert.

Recurrected that they were slaves, no, they had doctrines sanitaries, in some way, God had to put order in that group

until that's transformen in soldiers. So, they're saying that Some historians, that possibly the prohibition of the cerdinosis, that is a disease that proviative to eat pork, the prohibition against the langostas marines, contra those mariscos could have been that he saved it of a virus

that sullen in the estras and in the megellions. Others say no, no, they're prohibited because all those animals are they're all right of caronia, of cadres, Cosa that I see because I'm trying I'm

because I'm a boy but one says well maybe the majority was

that's all other says no those those are

those were for the Jews because the other nations

they were so so I'm God that Israel

and other things is different to that in the

diet that not not they were they were

those applications have certain In this sense, maybe arroge a loose over the logic

that motivated this curious list of of God, of animals that not they're not even I'm going to me explain, I'm

not the prohibition of the animals. The conogeos were prohibitimous in the Middle Orient. The conoesos

not are a risk for the health, come in guirman or in caronia and why

in that list entered the camels the asnos that's so corrient for the transport in

the Orient Medio. So it's clear that, that's ways have some of

arbitrarious. Arbitraria means that there's no way there's that's this, like our

mother, go to the abetace the abatary because that's the arbitrariness

of a mother, no, so I'm all the societies have habits of

arbitrarious, no? And all the cultures make an different between

animals puros until the fact. The French are They don't eat of a cowlige.

So if you go to a day of Paris, ficts, when you go, that's coming a chicken a chicken. The Chinese they're eating of a perro,

of mons, we're not little. The New Zealandes, the people in New Zealand they come cungurus. They say that's a good, a little bit

d'n, but rica. The Africans are insects, the cannibes come in the nene cannibals. The n'nival, says, that's the man.

It's the chite, to get to put it in some lab. The Mexicans come in chicanas, chapulines, gusano of magway? Magui? Guzzan of magey with the mescal. Oh, oh, oh,

oh, oh, oh, oh, oh, oh, that's rich with much gusano of magey. That God will be to explain that. But, But, going to the scriptures, God prohibit animals that were manifestable an anomaly.

There, we're going to you're going, You're saying, why do this information? Now we're going. And now connect us with what you told at the principle of the care of the brother. All the animals

that had an anomaly to God was prohibit. Those who were distinct even in their own into their own their own their own places, because the

paces and have scams, the conchas and the anguilas not are acceptable because conviving with the peces but not

they're not they're like to be able So, the way that the Emu, the Nandu, or the abestrus, not were not able to voled. The animals of the of the earth, they'd have been in four-pathes, not to rastrares

for the soil like the serpent. So the animal domestic, that if could eat, the obeys, the cabras that rummian, that have the pes-u-sendid, that's so, that's so they could eat because they were in the mammophers that were acceptable.

A famous rabino said, if I had to say, what is what is for God, or what is what is for God immundo, an animal, or impure, is that has a quality that, for another reason,

is an normal to the majority of their species. Let's resume it. God not accepta exotics. To me that would have traumatized because I said my mom, I am I, I am so, I'm saying, my mom. Yeah, but I'm,

you're a flaquito, orrojone, the sejas, so. I'm so if I don't I'm I'm crees like Gallego like, and mom said, because are the eyes that are sure

are you exotics. Exotic. When one says, I'm pretty, and you are exotica. No, the beaise

exotica exists, that not is the beauty of the Israelites exclude all the animals exotical, raros,

and this principle also applied to the animals that's limpions that they could

present to in the temple as a offering no an ador

could give to the temple a animal liceado this obegita

this obe this o'em I'll I'll take to the end of those

don't put in the no, no, no it's not defectuos because

God was the impeccable of the rebao it was a first

cain to back the the people had to to see the precise instructions of

or to risk to be the offender not be accepted for the total poweros. God's

exigia perfection. The better that you can't the more me it's not

not they're animals exotical nor raros. So the Antigua Testament was applied

a classification similar but much more cruel to the people. As as God

was with the animals also Moisei received the law that this to be applied to the

people in the temple the people were in the balcony we're in the majority

never had never had entered to the temple without what we had to

have to in the patio in the balcony the called the atrio

of the gentiles never never had never had had to

the temple to that to the zone of the women. This is in Israel until the

fecha. I went to visit the tomb of David and I met without I'm and I'm going to get

to get into in the banio of damas. Oh, well and I said well, well, well, well,

resulta that's the atahue of David there, there's a division in the middle

and the women are on one and the baron's of other. That's still very

very marked in the people You can imagine what they were in the temple. The women had to enter the zone of the women and confiard in the baron that could enter that was the petition to the sastardote. The men laicco-Judeau had a zone

nearer to the altar, but neither they could be able to pass to the place Santissimo. That zone was reserved, the altar, for the sacredotes. Only a sastardote, entrava in that place at a year, the day of Yon Kippur,

that's until the day to the day of and he and he was a

and he and he's for if God was fulminable into if the offending

not the and then the other to take the carabber they were they

they were they didn't even because they were the place that

was there God the architecture the the temple

he he was all all those they were separated of

because God was Santos and they they're not they're now. Now,

think in the parallel modern of a person that he want to give to say to

the president of the United. He says, I want to talk to the president of the

United. According the Constitution of this country says that any

people can send to send me to an email a

message. No we have his cellular but not it's a

little message to but but in D.C., and we should have a tourist who are

to enter a diary in the Casa Blanca, not we'd have the experience a visit personal with the President. Even if we'd let's talk to some of his assistants

privates and personal, no citizen, common and corriente, and this not includes, we'd enter at the Salon Oval

to talk to the commandant of the chief of the forces armada of the States. Because the government works, because is hererarchy.

for herarchy, and apart a subjuniors of the public of a court, to imagine that a president would have to accept to all the world. No, could never

governar, no could gestioner. In the Antioo'Ectrine there was a scaler gerarchica that separable to the people,

to the people, to his God that not was in base to the prestige, but the limpea,

to the sanctity, Only the sacerdote that's a lot of it was a thing you should be

to purification even the clothes the clasone the clasone had to do you

black had to purification to his robes interior his parts genital

before once to a year of yon kipur that all was all was all was

you know what's your man of the sacerdote oh a day

enter and not not to be pacificate of immunds to the animals, no? And another, very different to do with the people, but the letters are very strict. I think that this to know what we have

what we have to know what we're going to to value what I'm going to say to the part of God. Levittico 21, says, "'Ninguno of your descendants "'for generations, "'for generations, "'that have any defect,

"'is, he'll offerer the pan to his God. "'Tees, they'll say, They'll say, they're talking metaphorically, no. No, no, no baron in the which has a defector, no accepting in the temple baron-siego, or cojo, or mutilado, or so

that has a joroba, that has auborah, that has auborah, that has aub, or rotura, or a rotura, or, or, or that has a nub, or that has a nub, or that has sarnas, or empein,

or testiculo-muged, or testiculo-magulled. Although they're in the scriptures. No, you know what is what I'm there's, there's There's, there's. Levittico 21. In resum

those who had some little in the body, a new, not reunied the requisitesites not

were exotical in the temple. And Levittico 21 still clarando the women in their menstruation in

their period, the men have been had been had been an emission nocturn

recently, the women that had had been to parire, the people with

in the skin with jadas purulent the that had talked a cadaver all of

were declared ceremonial men, immundas in this era in this era actual of correction

political this classification discriminatory because it's based on the sex in the race

even in the health and the way is inconceivable to this but this

was this was the environment that was the human was the the

They were atrevee to say, I'm a certain to me and all the days know how the men, you know, how the women were

saying, thank you, thank you, for not have been born a manxied, for not have been born

a slave, for not have the car of the grandes of the mother, and saying, for not having been

born of you know, I'm going to get to get to make it. So, Peter, after that

when he's the vision of the animals and mundos, under pressure accept to visit the house of a centurion Roman and says

you know, you know, you know, it's for a baron judo to get us with an ex-an-an-Trangero.

So, I'm going and I do this concession for the vision that I've been, but is abominable for me

is to be in the house of an stranger. This occurred nothing more

because he had seen the vision in the the the house. And

continued to Peter, but to me God He has shown that no man can call common or immond to another if God was sanctified.

Nobody can discriminate it. Dice, Peter, that is marvelous? What is it? What is it about producing? No, they're not in this. A revolution of the gracia. A revolution that Peter

apenned a little bit of the money. I don't know what I can't even with asco at the castle of the Centurion Roman. was producing a revolution. The Pharisees had established norms precise to permanence to remain clean.

None, no Jewel could enter to the house of a gentile. Never, never come with peccators. Never.

Never, never to work in the day of reposos. Lavarse the man seven times before to eat, seven times.

You know, you can't get to be the pizza until you have you seven times and so

much and at a one one a single a year. for so when when it's Jesus the Jews

religious are more scandalized than emoconated they were a scandalized the type was an asco

in all it was abominable not it was a thing we're a little it's a bominable

jesus for them because not it was not he didn't people people

that were like the he's the same lepros said to give the the order

to the no no no no He was a lepros. A lot of not to talk a stranger. Imagine to talk a lepros. Acaso Jesus not permitted a woman of a mal-reputation

that he manocied the the feet with his cabo? That with his cabillo, he set up his and he said, not, with recauders of impuester

and that laxitude for the reglars and for the limpeas and day of repose to be very notory. The Lord, like, no, he's not of that.

Not only that, but deliberately entered to territory gentile. A Jewess, not to pissable to the territory a general.

He was with Gentile, Jesus. He had elogied a centurion Roman because he said that nobody in Israel

had a lot of him. It's like to say to a Chileo that's better than the people.

Ah, satan. Never in the video. He had... That is a That is a thing He said... He had offered

to enter in the house of a centurion to sanar to No, I'm going to to your house No, no, no, no, no, do the order He'd say,

He'd say, No, no, You'd get in problem. Do, the order I'm, I'm going, and I'm in and you No, no, you're in a lot, no,

no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, didn't get in Jesus.

Had been used a mestizo Samaritanan, that was leproso, he stooped a conversation large with a woman Samaritanah, when Jews and Samaritanos

not were that was that woman was a cause of his race, rechasada by his vicinus a cause of

his amants was to her that Jesus was a plenamently the first person that was the first person that

was the he was the and as if were a little Jesus does the people to all the

immunds that are testigo, Samaria, and until the ultimate of the earth. The manner in that Jesus

was just was the people immonded, he was because those he was

he was him, for that they were to get to the cross. What did

Jesus? Basically annuled the mandate of that not they were not

the fact of a new norm of a grace all we're exotic,

Who is rare? All we are raros, and God knows as am as well raros, exotical, different, absurd, fero,

feos. Somebody has my Jesus. Now, why Jesus entered with a latico to the temple,

enogated, like a trombe? Because the proper architecture of the temple was an expression of

the gerarchia Jewish. The Gentiles only could be in the atrio, and on they were

in the atrio, that they didn't enter, the poor people, to Jesus he molest to that the

mercedo that the marketers, with a bobeys, with discussions over the price,

difficult that people would be to be to be used to the adoration. After that they were not they

were to be out of because they'd and they had to be the

money, and Marko relata that after that after that after

after the temple Jesus, the the chiefs of the people planific

how matelo. Not is that they said oh we're is doing the

life impossible. We're going to keep the like. No, we're to to do it.

We're going to do it. In a sense literal, Jesus sejured his destiny insisting

in that the gentiles had the same to get to to get us. So, escalon

for escalon, Jesus was derivando that gerarchia inutil, torpe,

imbecile, that had marked a distance, who had had made to who could

the banquete of God to the men with defectors to the people of the strangers to the

people and the Isaiah had prophedised that was there were a grand banquete

where they were to be invited to all the long of the time

the words Isaiah were and the Jews restring the

list VIP VIP to those they were puros that

was that were people were they're hypoc they

were simulable they're simulable to be puros. Because not to work on the day of repososos

they'd seven times in the man, but critiqued, chishmian, chismiavian, hypocrite, languages of

bivora, criticones. Editabban videotos of YouTube. In that then they had been

to edit. And in the contrast, in the version of Jesus of the grand banquette must have

a infitron that says, outgans we say, oh, oh, that's a little parable,

in the moment was to make them to make to manco, to the cohoes, to the people, that there's a lot, cerdos in the mess.

Jesus says that, one said, you know, I don't put to go to the banquete, oh, no, me got a manned, oh, no, is that oh, is that, oh, is that just me to come down, then, then God, then, God, bring them

the coho, to the caho, to the sands, to the scene of a banquet where he presents as a heroe, even-un-in-wit- that dilapid-o the reputation of the family. So what

you want to say to Jesus? That all what the people consider indesiable

are infinitely desirable for God and that when they're on him there,

there are a candle there, there's there's there's sugar. And I

with me we're all we're exoticos and if you look look

look at what what what you know at what the Exoticism.

Exoticism, if no, I just I've got to inventing. But, well, another parable famous, the good Samaritan

that present a professional of the religion that pass the long for the erie, because it

could be a carver, because they're like it was not to be a carver. And Jesus

is of heroes of this story to a Samaritano that was like today

to be the good Nazi. Like a Samaritan. So, so the religiousos are we than a more than a Samaritan? And also in the contacts personal, Jesus derivou

the categories of impure or impure. Because, for example, Lucas Ocho, he's a three incidents that he hadrable attack of caspa to the religios. Because the people

were going to see it. There were people doing it, double a person to see how they could getcha. So,

look in a day of Jesus. First, go to a region of gentiles. Sana a man desnude. I'm talking of the gaderino and he's a missionary to his own people.

Toca the terrier. And he goes to where are the cedars. And a cementio. Then Jesus is to talk about a woman that's overrages

a year, a problem feminine. A woman that's not to talk to nobody and to his own own children.

Because the Pharisees were to say that these the other than the the other the person that he was in

Jesus was contradichie to the day to get the and the mann't even he was in the men with the manorrager,

go to the government of the synagogue whose his is immonded for the loco gentil immondo for the

woman with emmurragia that he got to a bed and now enter a bitace so that the levitical protected to

the contact with a The contact with a gentile, with a cadaver, with certain animals, and they all with tap-a-bocas. A metaphor. And what was what did Jesus? Invirt the process. No, you know, here, here, the, here, the, the,

the, here, the, here, the point, said, the prophet, cantinfla. And here, the point. Invirted the process. Because one says, and why did this, to provoke this? No, he was, he, he imvirted, arbitrarily, the process.

In the In the He sanable a person The loco Desnude No, no contaminantue The Loco

Densue was the He was the He'd be Sano for encounter with him The woman With the

No Avergonsu to Jesus And he was she She was her She made She Rew

She Rue She Rews The Nia of 12 years That had Mured Thatos Hegues

Toes Caviririr Sino that She was resuscited So in the Enfcoq

Tomated I don't see that he abolished what God had said abolished the

rule of the law the law God God had purion.

Now Jesus no reveree the fencing the found the founting the

God. We're God's abit to into our and where we're we're

contaminates with sanctity, with purity, with purity, someone has to to applaud it more than that. We're not

so. So, in the middle of a world impure, we can't come in, how he said

Jesus, looking form of being a founties of sanctity. The Enfermos

and Tush are not for us for us to be notional. Nobody is a

point of contamination for us nobody. No, no, the the infirmatement that has no, it's a point of contamination if we're this

word, but they're they're deposits of the Misericoria divine. We're called to extend them

that sanity, that miscarriage, not evitators of the contagion, but that's going to say, but

that's going to the lepras, the most contagious that was the lepros, the leprosos, the leprosso stornudable and the

lepras not had a cure. You'd start to get first the extremities until you're going to the same

the tato and the rats for the nights you're in the world. That was the leprasper

in the old old Jesus. Jesus, well, I'm I'm even,

I'm a little a t'estock but a lepros better of the

legito, no we're not not get to the cross, no!

No! he said I'm I'm I'm I'm I'm I'm

pure the impure. No you know is impure what I sanctified I'm saying

the I'm sure I'm sure the impure so I'm now I'm going to clarify

much because the he has to hear of but the church he took time to adapt to have been

so I've been needed the vision of the techo if God had said the

Lord's had said that you have been to do you but of the

way the the church needs a an impugnobuon supernatural to

understand that this evangelist to be restring to the same to be that you

are not not so not that's not God not change the robes

the and come the spirit sent to a philip a city

he went with an stranger a man of a color a a man

moreen that was considered impur under the normas of the old

Testament, was a nuco, or so he had the testicles daniedos. And he encountered with a morano with the testicles and Philip he was the first

missionary envieded to Africa. God, neither he even even thought that he was a nuco. The Apostol

Paul, who was at the principle, he said, he said, he's a fathereseo, between

Pharisees, that much many mornings he had given, thank you, thank you, thank you,

slave, and that's not a woman That was Pablo. One day when he encounter

with Christ he's this revolutionary phrase and says no there no no

no Greek, nor no no no all so you

all right Jesus Anannuia no no no no no Dile that is

my Greciia that is my Christ wow Wow So so

so what did the The death of Jesus, Tiro above in the barrenas, the murray,

the, that were that they were separated to the people in categories, the

gracia was, that's opened pass. Passed twenty-one since

that God illuminated a people on the door and

and that vision to me me made many many

much. Two fundamentales that made my form to pray my form of my form of and I

think they consequences for all the Christians but to me this revolution of the

grace initiated by Jesus me affect to a personal to do two

ways to know first and I think that you affect

too I'm I affect personally in that in first

in first in first my access to God I

was in a church I not could to get to God. To God

get to the pastors more rapid than you. The Apostol's the prophets there's a pastor who

he's a time, that's he'll use a man, prophes, he'd be a man who had been able to

file, because he was near to God, because I said, to say, that I said,

that you know, that's all right you know, we're saying, we're doing, we're just we're coming because he's

we're just we're like the Gentiles. So it it was like in my The church that nobody had seen, had seen, had leased the vision of Peter,

nor the changes that introduced Jesus. Much of me said, are you done with your congregation of a new? No, no, I'm do with that this still exists.

That I'm not a new and this exists. My church maybe no exists more, but that type of congregation exists in

the world. They said that this was an altar. That's good, that metaphorically, let's say to kind of a

way to identify the place. But they said, no, that there was a altar sanctified that

here subed those were in sanctity know the I'm the I used to

I was I was because I would be because I had got a trompada in the

college, because he had done a someone because I

had because I'm I was I was I was 13, 14,

14 years I was not not took the Santa didn't

do you didn't do you the pastor no no no If you're going to

up here, sanctifyse. This was like that you're like you're to be to be to be

to be to be that's a about. This is an atry we're we're

we're we're to get the chri-a- the chri-er- no. It's to support

the Bible not not but to us but to us got to

get to not this place this place is this the pulpito was

consagra'd to person, be a saint, for some we're going to make that a piece

of acrylic or made to make a so that's every dominoes we're going to get to

the altar, and the pastor was to be us and like in the Antigue Testament,

that they were the sacrifice to the sacerdote for that he would

that he's the person, he could be to be to say to God, they were

not even the time, the marital, like the woman. And the sacerdote subied the platform or he met in the place Santissimo,

he realized the rites sacred, and there were in the place Santissimo, and there are many ministers modern in

what we've committed this error, in that we we're just a sensation of power, we're more

more than the uncied than you're more when the people said, oh, oh, when you said

when you said when you saw you, did the salas, I did two salas the pastor.

All the of the poe you see and we we're just that we like that I'm

I'm always that if I'm if I'm not out of the because I'm so so impoluto

so so so we all we convino to convert peckes in pan

to give to the people the next dominguance in the In a way to teach them to eat solos, in the place to teach them to adorers for

some of them. And, you know, that we're too that God has to be to give a pandemic for that the pastors some of those pastors some of the control. To have the people

with fear, that if I don't you do the unction, that if I don't you impose, that you don't you know, and there's a lot of people

that no's that people, that did you to adorar solo, that learned to the Bible, that the Spirit

Santo the Bendico, that he He made it grow. But what happens? As like the pastors, much us us like.

That we can say things little little also they're to get back to God, to that spirituality prestated.

It's what an author said, are pornographs spiritual, bollherists, that they just to look

without compromise, mirro, and see, without any about, tell me a part

of testimony, tire me the unction that I go to go to the But for Hebrews 4.14, in Hebrews 414,

it says that any of us enter directly to God, now there are intermediaries. For more that we respect us all the pastor, respect us, no, all those, we enter us directly. Acerke-menos. Well, confiately, disconfiedamently.

No, you're going to die. Although you've been to bezzed a suitor, not you're going to die. to the throne not says the patrio to the throne of the grace to get a

for accancority to get grace to the opportune socorro so that so that men who are people

to enter in the place for the blood of Jesus Christ for the new that we

was over through the earth he is the sacerdote hallelujah oh I

I celebrate that and it has to have to that hegemony

pastoral of that I administer the abysion. No. There is Levittic and salter

to make to make sure that there was a change seismic. And the

people of the Antivocal were purification they were they were to get to the temple

and they presentable to God to not be not being in the

people of Jesus they were in the people and they did you

to give to God that was the term of familial to say, Papa, before Jesus, to nobody had ever to say

to say the grand Jave, to the Lord sovereign of the universe Papa. Then,

it was a word of use current, between the first Christians when when they

were to God in oration. I made a parallel with a visitant

of the house Blanca that can't enter, no, no, no,

no no, no, no, no, no, but without

I don't but there certain exceptions there are some exceptions during the government of JFK

of John Kennedy some some of those photographers captable these encantador

these tiernas images where there there there was there

were all those types with those types of those types with his ternas and the members of the cabinet discussed things of

a transcendence like the crisis of the missiles of Cuba and while there was John John that was a nunito of just two years and John John

he was going to the passillos of the Casas Blanca he met in all the nobody was nobody was to get to know the protocol

John John ignored the protocol of the Casa and all the grosses the issue of the state no he'd

they'd be they'd be if you were talking to your His father was about with the Russians. For him, his father was a dentist or who knows what? He never needed protocol. And his father had been over the order

that John John could visit him and meters in the office. Oval, without even to talk to the door. And there are a lot of these images in the archives of the family Kennedy, where nobody never ever

was ever ever ever not ever ever ever the Secretary of State and the commanders to exignt to John that wouldaer the protocol that all the adults deviant to keep. Much less

he could say nothing to the edacanes of the president because John John had a relation

because for John John he not was the president was Abba was that is

the sensibility that we have we we're we're we're

above of the screen how do want to want to want to be

down to the the world of the the people

put the the Sovereigno of the universe, but he is he became, through his his son, accessible, as a father carinouso. In Romanos 8, Paul, even

has more cercan to this intimacy. He says, the Spirit lives in our and when we know how to work, look at you what a father

when you when a kid, when the he's going to get so, when the other you know, when you know

says, he intercede for you with gemido indecive, this is what you try to

say. Not it's marvelous? No, we have to to get us for me of a scale hierarchical. No, we have to be in

for questions of sanctity. You're more santo? No. Look, let me say a secret.

The adoration is what we do we do to him. For that's very important to come to adorer.

That's what one is what one is a service to God. Not is a service to the people.

Although there people egoista, not here here, they're to come, that get says,

to see, to be I'm liberer of the offrenda, no? There's people that

not you're those prodigues spiritual. Darm me what I talk, Padre. They're

those who go to the life. What is the thing? For so many churches have

been a club of solicitators of bendition. In the the world no

there's there's there's, in the world there's there's there's

there's the power that all that blah, this he no adored. Well, as this was aposto,

he can adorate in the office. No, all are those are not. And God us do access to for that we adore us. Now, if I'd show the garabatos of our little, if you were the

little bit of you, and the drawings of your children don't mean. Because not they're not going to the garabato, but who did my relation with that

nene or nina what he does a value. Correct? Our adoration is a lastimosa crayola, especially in some, lastimosa cragola, ah,

you adore, compared with the baritone or the tenors that are in the sky. But God is attracted for our song, for what we are, better than,

for the quality with that we can't but for the relation. What is interneces of a boy babuzeing, Papi,

I'mo. No is their capacity of oratoria, the that we're the relation, so the same does it,

we know, we're saying, why I'm why I'm so much more because no have a relation? No,

there's intimacy if I go to a tienta, and if I'm a little, I'm going to talk to a person,

and I say, I'm saying, I'm going to buy that this juggette. I'm going to recognize that has

audacity, tenacity, caradurest, but no has the position adequate for

to pay me nothing. Why is the most sure is that not he doesn't because the

little bit of there's a reason? Why do you do you have to do something? I would have even if

one of my kids would you could you buy me this a particular

there there's more power papi than there's there in Ava

that God of the universe there more power in papy

than Lord hallelujah and there are your children and they're trapped in their little bit of these little

like John John to his papas Romanos 815 says well you have received the spirit

of slavitou to be to be more in the patio depending on the sacerdient you have you receive the

spirit of adoption for the which we'll call abat father and the spirit does testimony

to our spirit of that we're the and if you areedero of God and co-heredero of Christ

so that's So if we're padece us with him, for that, justly, with him, we're glorified. Hallelujah! If the reign of God had in the entry of a

cartel that said, no, you admit in eccentric, none of you. None of you. I didn't try. I mean, and I'm not

to demonstrate that is a God's a God's a that is a view of two blacks, a centurion

Roman, a miserable publican, a ladron in a cross, until in the last moment with the ladron in the cross

he gave the stokada final, look at who me give? Because that conversation was heard. When someone could say,

well, minimally there to say, well, he'd be with me in the paradise. He said,

he's repinted the type. Only he he's done in the paradise, so remember visit him

when they go back there. There's the man that the last minute of

the life robbed. And in the The last second was he encountered with the creator, with the dador,

with the who admit eccentricos. No? Just to say, Ab-Padre! And second, other thing. The second

way in that me this me affect this revolution of the grace is the form in that I see to the other, to the people different.

Because as a minute that the morality in the church and the immorality in the world, some Christians, in

the other to show more miscordia, we're trying to be more morals and we're going to go back to the Beho Testament. No, you know,

you know, how can't interview that lacra human? Christian, eh? But you're press to someone that he odia

the evangelist? What, I'm going to get you? You're going to get into people, not are the

people who are the people. There are a phrase used as much for Pedro as for

Paul, that me fascin, is an image fascinating. Both say that we're going to administer, dispensar. You know what is dispensar? Dispensar the grace. Ambos are the people, we need, we need to dispensate grace. You know what I've been to the mind? I was told one year past.

Those atomizers, my mom had those atomizers that was a pettable a periscise like, of goma. My mom said, and was out of perfume for the, for the fine the other extreme.

A little so, a little, ff, it was all the quarter. Even the whole of the

part of the and then the atmosphere of the house, of the area. So, we're to a

society, and then we we're we're not, we're not going to the company, but

we're going to the ambience, but the image that is that much we've the atomizer, that ff, and we use the mato mosquite, or in my Argentina said the fleet.

So in instead of to give a grace, we say, there's a moscow, fumiga and a mata. There is a divorce-a-muged and mata. Mm-hmm, an homosexual, fumiga and mata, ff-fxed. And we've assumed the the paper of exterminators moral

in a society that, clearly, is infestated, yes. Now, I'm I'm parted the preoccupation for the society, but me I'm subjugated

for give grace, that no does anybody. I'm sent subjugated for the person, but the people, for the people,

but the people, for the justos. Never favorseed the mal. He never was given us. And, of some,

Jesus, he got the reputation that his people have hearded. What we did?

For that that you now don't know that we're people? What was to say, in this

and that's any less into any that's what we did we did we're

because we're the only person perfected of the story attractia to the exotics

to the imperfect what we don't keep to people people?

Why if he was a friend of people and they were

they're they and they for the people because the people

are to enter to the legalists they were they're horrible

apostata abostata abus repulsive What was the secret of Jesus that we're that's the secret of Jesus that we're You know, you're saying

You know, imagine that in the Antigua Palestine to say to-sor- to Jesus That's meto to the house of the account, back after the

house, I'll go to your house, and the muchedumbre He said, The son of the man He went to

look to what he had Per'd, people. He's He's got to a recorder of impuctor and

he says, no, I'm for the people, for the I know, I came for the Enfermos. Dicombo, the

Señor, Vino for me. For the Enfermos, clear. God not had made list of animals purists,

no had excluded the temple to the people, physically deformed, and they had left outfuer, but in that

system of castas appeared Jesus. And he was that the impurors docavents, the deformed,

a woman with fluho the lunatic, the posseidos. Never was preoccuped for the contamination,

for the contagion, nor with the diffunits. They were a person impura, contaminable to who had to

but when Jesus took the deproso, no's manch-and- when a woman immoral

he was he was too, he was viral. Who are the most virals?

The world or us? Who's contagion more? The food?

The salt? How many want to be the salt of the earth? Diggame Amen.

Jesus was proclaiming an evangelio new of grace. I did with me of grace.

And in your house too also. Yeah, no, have to go to purification and there's

no way to be there. There's a Jesus. The contagion of the sanctity derot the

contagion of the impuresa. Who are those virals? Who are people? Who change to who?

For God. If not me to get in the world because I'm to make to be

that I don't know I'm the time I've I've 40 years of my

life. And God me, you see, with all the debilities, with all. And me be like the woman, with the atahue of his son, me, me, I'm, like Simon, the leproso. I remember when

we said in the church that we'd have to permit that were to enter in divorce. The theme of divorce, for example, was a thing very algid. It was like,

today, think in a pair of gay in the church. Oh, I think in those changes, no, in the church, because we say we never, never. Jesus spoke of the divorce

with all clarity, and today there's people divorceeated, so divorce, no they discriminate, not they grita. The churchesies, they accept, the majority, we've learned to accept that person without necessarily approb their conduct. And at studying the life of Jesus,

we have to understand that the people is different. If I knew, if I knew the dramas of each one of you, the world that lives every one, family, with what he he took with what he he he he he he went, with the children, the cune,

the sregras, the mother, and the father where he came? And the Lord loved to all. A prostituta, an estafada, an caudalado, an explotado, a woman posseid, a soldier Roman, a Samaritan.

I'm madivio to that the Lord has gained the reputation of a friend of those people. When Jesus was to someone, he'd in him

a child He was a little descarried of God. He saw in him a human for whom God was angustia that

he was for a man me, he was more than the mudre, of the

loodo, he always he saw the true Dante. Jesus, never

he identifies a person with the abuser, never. Never. Because he always knows that the

no you pertainse. He never of that's, he never to do you. Jesus, amah the

people, across his cap of the loo. He, he he's he loves and he

has been abominations for one, but we're doing the of the good of God.

We need we need to God don't know the eyes, let's put on

a p'clock to the Lord of Seniors and Pond to Preet.

If Cree that God that that that's a

question that that's that the Republic Argentina the contagion of

the sanctity derot the the cause the people

who are the people say men amename who who

can who to I want to enter to

a television and that change all the atmosphere

to I get and when more more more

more they I don't I say, no, no, no, move you know, and I'm a raton in a deposit of cheese. When I get a little bit of all the world insults and do with double-sentied,

I go, sir, here, here, here, where you can't look. And I go, and I'm going to the atmosphere. And the people perceive grace. And, you know, a chista spantoso, and you see that no-a-condenation in me. And, of a repent, says, something with double-sentide,

and see, you're going to the in the vireno. And then you see, you're going to be grace. And the end up. And the tussi-dos not are for us to ushontasion. We're called to extend the misericordia, the grace. No, we're more evitators of the

contagion. No, you know, don't you know, to get your kids are pyrgy. No, we can't pretend that our children are Christian, go to universities Christian, look at the radio Christian, look at the

RADD Christian, and that don't move on there, and put the application Christian, because so, so, not will be sal never, will be an idiot, an imbecile of Invernaidero. You have to say, I'll send to my son, to give a child,

to get a child, to get a reformer. Do you think, do you really? How do you think? Amen to me! Only so, will be to change the politics.

Only so, will change the politics. Only so, will be to change the media of communication. When there's someone that respect, When there's someone different,

there is when the pharaoh say, here in other, we're going to to worship, we're going to to be the God of this.

Really, this has the God is true. It's when the Pharaohes, when Nabucodonosor, when the Rehryor

recognize what there's a but for that you know, that's very contagious. We're almost contagious.

We're what what happened with Mission Graneros, with Project Onra. All the world has

started to start, to come, if there's because it's contagious the miscarriage the chastien

the grace is contagia I never think I'm in three millions of mundanors of incoverses

is more the more the people that they're in the when you go to the war

no you don't think I'm sure the number you know you're you're just he's the

Godo he's just no you don't you don't you you're just you are you are

you are majority? You can be many of incoverses you can do you can make a

war. But God and you are majority. Where you are you are you viral,

change the atmosphere, where you go to you're an agent of a bendition,

a channel of transformation, a deposit of a

God you use God change the atmosphere with the

atmosphere. Hallelujah! I'm I'm seeing this. You're do you?

How many people want this? I feel that virality in the environment, in the atmosphere. No, you know, you know, no you know, don't think of the Iglesia in the world, no think of we're not, we're going to be virals.

Contagiem, the grace is contagia, like the sonrisa, as a sonrisa, as a contage, as we're going to beavers, we're alltally infecisious of the spirit. In this time,

that's about the virileity, of the contagion, well, we'll come to contagion, favor, mycidicordia, that I can't think that me do that make them obloblaming the house, that they're cleaning, that me

can't cut down the cestpe. It's that we do, we're doing. And where we're, we're, we, we're, weendezing. And the Lord is a force that met intrinsic, and from, and from there, and from a little bit of levadaura, makes that the mass, does that from inside, from it.

From there, it's the entire and the society entire, and has to say, that's my God! That is my God! That is my God! Hallelujah! Bendito be the Lord! And listen!

I'm going to terminate. If this unction that reposas over me comes for all the congregation, you're going to get the people

and the enemies of this humilde servidor, then you have to say, when I say, that I'm going, how I'm going to

be a question to have critiques of the religiousos, There's to be people that are planning literally to kill. It has been to be able to say, you're an apostat of a

basura, is an apostol to do you. It's an apostol. You're the bestia. You have to be people that's uprolete in contra. If no,

opposition, it's because you're in the same direction than you. You have to chocker to front with people that not

want to cause to talk to front with what they say, no, no, no, no, no, menira, he said,

he said, that no, there's a lot, said, there's, there's to say, I know that I go to an church, a hospital of people rot, where no

there's a altar, where no matter who is the pastor, there's minister to the Lord, all the world gets to him, all we're victorious, and he does new creatures. Hallelujah! All the church says, say, say, God, God, Jesus.

You receive, like my Salvador. Entra in my life. Pardona my my piquers. As of me. Firt. Add me.

a new creature. Lo receive. I'm. Levanted the hands. I want to pray for all. Padre, I've transmitted

what I've said to say to your people, this is your your exercercero, to this is your subreroes to first. Sultes over

them. Sulte over in all the world. Look, there people encendida. There are

people that this word now and I declare that children, young, young, young,

Now in the five continents, Africa, Oceania, America, Europe, now receive, receive, receive, receive, receive, receive, receive, they're receiving, now. Corrient of the Spirit. Corrient of the Spirit. There is, there, there is, there, there is. There is the Man of God moving-Sus. Receivant the baptism of the Spirit,

those who are not baptized, commenced, comeiencing. Because today comes a movement viral. because today the Lord is to extend their power

and his grace says the Lord Joane a nation a nation of this

people and so as he begins the river the river is and the

more more the temple more and those are

fruitific in all time never there never Never iscazea the

Oja Verde I'm saying I'm the I'm the He's the He's the He's the He

people in his Hogarer Come, There's people here There people There people

There people There's People saying I'm I'm I'm I'm I'm

I'm There's nothing me It's never me It's Come on the

Gros Let's Come to The Gracia Let's Corre Corre to the

Gracia Now Corre, Corre, Corre, during years we've

to a altar to matter during years we're we're we're

but God I want you want to face on front the

domino I want I go to you go

to my altar in the car in the bao in the

car in the car Corrie, says the Lord. No permit that someone

to separate of me. No you can can do you to me.

I'm so I'm so I'm and call say

Papa Papa Abba Abba Ab Ab Levant the

man More, more, more, more. We're receiving this word. More. Receivant, receive, receive, receive, receive. Receivant, receive.

Receivant, bea, bevan, bevan, bevan. Bevan, bevan. Bevan this corrient of the spirit. More, more, more, more. Corre to the grace, go to the grace. Let's, there,

there's people that for years was in the patio. They congregate for years. They're evangelists. others are leaders you baptize you've been you've got to

pastes you always thought you always thought that there was someone more hungi to someone more than you

the Lord said let's go right the door come come that you get I'm I'm

I'm chate oh I'm prodigua no you don't you don't you sit here there

there's there there there's because you I'm I'm I'm

I'm you know you're you know the same the Lord how you

How do you Lord, princesses? How you love the Lord? How you love the Lord? How do you am a senior? Impressionate!

MASS! More! Mast! Oh! Alleluia! Padre, I'm the church. Bendigo,

those who look at other parts of the world. The bestigue soelt on them your bendition, your grace, your favor.

I've been the intellect, but you have You have been about where I no I can't get the heart God. God

prosper, my kind of God, resplendency his rostro over you. You're in favor, of the

bestion. You're in the camp and in the city. You bendiguanus in what you do you in this four

imester of glory. What that is September, October, November, and December, you're bendecis

you're benside be a prospered, you have been found for the favor and the virality

of God in all the areas. Di with me, I'll receive. Di com me, I'll receive. Let me, trap the word.

Di with me, do me, I'll receive. Lo receive. Go, receive, let's get me. Your words

have power. Receive. It's receive. In the body, in the mind, in the soul and in the

spirit. Amen. Amen and amen That's a pain That we're That's been That we're We're not we're

Firm as God God, God, God, Chau, Jainte I'm He's a

Mero, Vos Dissu Me, Father, me Borgue You're

You're all You're You're my Jesus Allas my cargas last you You're

on the cross I'm I'm I can't I'm I'm Your sweet voice

Diciento One and another Every one and other Oh You're welcome You're Amado One and I

another other Oh Oh Oh Oh Oh Oh

Oh You're Amid And He's Amado And I

Pernido Three M Jesus You So,