Dante Gebel Live - El culto de los lapidarios

Episode Date: August 3, 2026

Históricamente, los cristianos hemos dividido el pecado en «pecados de la carne» y «pecados del espíritu». Los primeros son evidentes: lujuria, codicia, gula, adulterio y pereza entre otros. Pero los más peligrosos -porque se esconden en nosotros- suelen ser los espirituales: orgullo, arrogancia, celos, envidia y espíritu crítico. Es por esa ceguera que con frecuencia nos unimos al culto de los lapidarios, juzgando y arrojando piedras al caído. Pero no olvidemos que Dios nos llama a aborrecer el mal, no a condenar al que falla. ¡Es tiempo de soltar las piedras!

As a time, I read in the news in the portals, that in Boston, a young man entered accompanied by her nobio at the hotel Hyatt to encargarer his banquette of bodes. The two revisited the menu, did the arreglos floraes, eligured the baguilla, they were in gusts very car,

and both, and the count ascended to about about about about $13,000. After to have a cheque for the mid-a-mits, the pariahs to go to the cargetas to invitation. The day that they were

to get by the courtee the novio's started to covade, as almost the majority of some of the nobios that I know- I said, no I'm sure, is a compromise

very great, we're going to think a little more, Maybe I have to be a little more time with mom, because Ipenas I've got 42 years. When her enochada, Iracunda, Prometida,

regressor to Hyatt to canceling the banquette, the gerenta of fiesta, he said, well, the contract says that there's only two possibilities. Perder what she's

a part of the minute that had put to, or to continue with the plans of the fiesta. It's part of the letter, and so

it's a lot but the more the nobara abandoned, as a newbie

of rancho as in Mexico, more it was more he had a idea

to see the planes of the the future, so so

he took the idea to use that that

could to do to give a fiest to Boston

one one one night in the downtown of

the city. And so it was like a night of June, of 1990, it was a celebrant in the Hotel Hyatt, a festival, a feast like never was

seen before. The anfitriona envied the inviations to the missions of rescue, to the commedores, to the refugues for the people

without that night, and that entire people accustomed to revolver the basura to eat, seno the

menu more final of the city to the never had ever acceded of other mode.

The Camareros of Hyatt, vestido with those impeccables uniforms, they served in a group of

anciano in mulletas in and and addators of the alimian, the vagabund, the addicts,

so they took a night of a night of a day to the air living, down the

public to be a champagne, to be a Malveca, Argentino, because if it was at level, there were more Argentin. What no, there were pupusas because she assured

the muchachia of that all were very delicate. They were a candle of chocolate, they were, at the rhythm of a grand orchestra, until the madrugat.

It was the news of the 90, was the most very similar that I saw the parable of Jesus and the scandalous, invited to the

banquette. But what the most me called the attention is that the periodicot, titulow the morning next, in Letters Demol, and Gigantesca, an oeuvre, an elegant

fiesta in the Hyatt with people of Class B. Genes of Class B. When I read the titular, to me me was really the attention, that still exist a people that could be cataloged with a one letter.

Gente Class B, no? No. Not? No. Not even that existed that category? For sure, there is a old novel of 1850, titled The Let's

Scarlata, that in this novel a woman is considered culpable and condemned to get a letter A

to scarlata on his vestido as symbol of the verguenza and the strange sentencing it obliga

to remain expuiced to the humiliation public because it's the way that they're

in that people or that they're to castigar the promiscuity

so I mean sometimes we're very rapid, in putting etiquetteas to the

people, according the error that has committed, according his past, according their identity.

But it's equal to certain, both in the church, and the culture, not,

you know, a, a, a, a, an A, of a divorce,

a G, of gay, but not is so God does not we, or not

cataloged. I'm completely convinced that God never would have put a catalog, or a back a catalog of a letter, he does the word, a number new, a new identity, and fundamentally, a new destiny.

So, Jesus never was identified with the person, never saw the person and saw his pecado. We don't know never that Jesus was not etiquette about what he was doing. but he always he always had the particularity to see that

that's a general to what in reality was the person like it was something that was something that was a lot of but a reason

that the love of God gets to us without cost to anyone for our part without conditions it's like

it seems that it's it's against all our instincts human no no it can't

my mom my mom solide when the offrenda is great even the santo, doesn't confluence,

no? When we used, what happened? Oh, herman, what we did you? No? Because one

says, well, for you a pay. What is the trap? Nothing is gratis. Someone said

if you see, something in internet, some product in internet, is because you are

the product. Because, of some your information has been been and when you're

to a place gratis, they're absorbing in in the words more simple, chupando, your information.

So, nothing is gratis. And we know, nor the water is gratis. But one says, well, if nothing is gratis, because the Lord would not be our own our piqued?

Well, question to any person, random, so, a leattorially, what have to do you to get to the sky?

Of each, question'sel to a particular a synagogue, a un-a- a church a protestant, and the majority he's going to be to say, and well, how do you have to

have to guard the sanctity? There's a certain. Now, the relato of Jesus contradicent this response that to us notherst not as much to make a act of reflex. According Jesus,

not I'm saying that no has to guard sanctity, but what he says that all the thing is that all right to is gritter like the nauffragues, aux, auxilio, and God accepta all that he's repienta

and pida help. No, he says, "'Akel that's first "'liply "'pirely "'he asks him. "'He says the "'calfe

"'as he's "'ahue "'that's "'their-lawing "'as-lawed-law "'of-law "'as-cured "'of-me when you "'when-vegain-to-cue-court. "'It's a gritty "'The help.

"'The help of "'The help of any "'of-a-haw-oh-oh. "'And this, the "'in the story of "'a-the-of-a-pun-pun-pun-purned "'and also in the "'the-pun-pun-pun-a-vvvvote-a-old

that in some moment, between the cuna and the tomb, they've always, that's about to save lives, to save lives like the of this woman. And, also in the history

of someone who's that's the raucrages of the people rota, that's what is your mission. So, we'll let us the we can then later, the letter of this

woman of the history in the chapter 8 of Juan. The woman, possibly, a woman, like many many women,

was in anomorated of the love, enamorated of the matrimonial, enamorah

of the photo, I'd to have a husband that he amara, with

create a family, and the things in some moment, without into

because the Bible don't don't not they, they're not

they're was diselucionated with her disillusioned with her matrimoionioned

Maybe it was a Culp of the desden, of the decidia of his or the most probable, as well it's in these cases, that the two have part of the culp. When a pairha, when a parkees to disociarce,

or to disociers, for the general is fistic and fifti. It's the mitha and the mita. And in some moment, of this disociation, of this distance, between both, that woman

knew to other a other man. A man that he, he was able to know that she

existed, that he he he was he also was the impression

that he was to hear what she was about, things that she

had not he had a year, and this is something for

a person that suffer a sometimes a little

of attention so should be a got of

a is certain. And at the principle, all of all of course, it was a man that he had

a question and there was a connotation erotic in the question. But then then it

was the day in that they were a line. Talves a contact, a

a brazo that durer a little more of the time or maybe a mutual

that's that for the two that were adults that were illicit Talbot was the

fact of the fact that the fact that he was going to pass other limits until that that was

in an affair in an in an adventure amorosa. And that was a secret

she was like that was like he was two lives parallel, two universes

different when she was living in one of the universe could imagine that the

other universe no was not machavelica, not a woman calculator,

free, simply she had changed the chip. Evitable to think in what that this

could cause to be the little that he was doing to the that was doing,

although is it was doing. She thought that every encounter with this

caballero in a way, he was the level to know

that took the doors of the Inferno, every every His

Almas Sincelando without to be the because that's what does the

not the not the never never never she's she was a

person a veras diapana transparent no had nothing

to not to the first that he went to to

go to to to get to he was he

lot he's he In fact, was sure that her spouse could feel that she was saying the truth.

But now she had been so expert in enganer to get a husband, in changing the agenda,

in enganyar to his kids, that could mean, without that she not her

she didn't not ever notable, much less her spouse that, to

to vary to be in her own constellation star. She had converted

she had been in an timidora, in a stafada professional. The first time that was in the synagogue and heard the scriptures, after having dormied with that other man, was sure that all the world could have the culp that was in the car, I thought that in some moment all they were to discover.

I thought that God was to fulminar in a rio or he was to be to make a murder. And then that first time he promised to God that never more would ever see that man. Nobody was discovered. And, and also there was any rations

of the synagogue, without the adventure amorousa. And now so disoceo the two

universes. Tampo thought about about about to be honest. I'd to think

during other things, during the orations, and had went to in an hypocrite

justly what she had been had critiqued. And While his secreto or not going to to think in that

much of the time when he was in the middle of the night so, dothed free, but for the general

then he would have been to have been to have been to have been in reality, not about what he was

what he was going to and it was that was that night the night in that all going to

that his life was going to be to be a way was done, was with

that was with the who had who has been, who knows, many times, but this time something so said,

so, he had opened the door of the gulfed, there were on the other who had entered to get her

and she gritted, yor, sheplicated, that they'd have been compassion, he had

had all for the over where was before to cross the first limit, but you

could, and that That's a fantasy, that neblin, irreal, in which had been living, during the time,

had disappeared like in a chasquil of a dead, in question of minutes. As it had succeeded in the

before the carida in the wurto, de pronto, they were the eyes, the point, all took

a real sense, a real sense. And she saw a unuduited, and she sent me avergonsada,

but no, to where go. but not had been obligated to that. She said that she had had chosen, of some way,

she was taken, she had needed, that were not nothered, she could be to tell us to be quite to any

a therapist. No, was that he had the affan to be a promiscua, not was that

was that was a dix to, but I'm a little but I didn't a simple

victim because she had taken a million decisions that He had led to

an inevitable, inexorable to a moment like he. Sure that's

suicide there even if they were to be the only that you could

think of the life, but obviously not they were they were

in sabhanes they didn't put their proper a tapado

and they they were they they're they're they they're

and like the people people of them was just

what these men that these were not them are them were the people,

they were enemies, and they were against Jesus for that was a not to not to

kill her. To get it. Meanwhile time, Jesus was just had to sitar

to to show to and the multitude and these men

were and a manner for what they could have to

a Jesus so the woman here here came

to matter to the only is the carnada. They go ahead. They went for the pest gordo, for Jesus.

The woman only is the little bussano. The woman is the carnada to trap to Jesus. She is simply the guzano. So if they're ascerned with the woman in vetted,

with the cabello soodorous, muerta, because is all the barrio there. Possibly his marido or the alborot

and he'll get too, his his kids. The men, he says, maestro, like if they were unrundo, no? This woman has been surprised in the act

of the adulterio. Or so, during the act sexual, during the coit, has been surprised. The law, Hebra,

was about with all the clarity about what was to be for someone that was or surprised in the act and the act of

the evidence circumstantiales not bastable one sole testigo not to condemn an woman accused of

a crime or a delito had said Moises for what that all that all that's

result will by the testimony of two three or more testigos and that's

what they've done that that means that during some during some two

or more of those men had been merodeing the house of that woman. They were vigilantly for the ventanas.

Not was an act furtive that passed, they were a ventana abirted and a pair in conditions

in in in no, no, no, that was an plan orchested. No, we know for how

time they were not they were, but I think that that much premeditation and alibosia

to the desprecio that profound, in first instance, so misogynos that these men,

and so odio to the woman, and so the desprecis for Jesus. The experts have

said, that the man, not was there, a fact of the law said that

he had to be to be a peddard. The amant also had to

be a pedreado. But, but it was there was just only the woman.

And then there are people speculan and I do and with that speculation, that the leaders religious

could have been in combination with that man they'd have paid for that enomorra to the woman, to get a

and, and, and then, they'd appear to make all that that they'd make them to

make them they'd be like it was, they've never after Jesus, and they said, and they're we're atrapam

in the same acto, and the law is clear to Jesus. There's to pedrear What do you? What we do? What we do?

The pedere us? And they said, now, now we're trap us. Because if he has miscarriage, we're accuses a pusillanim, a flojo in the compil of the law of Moses and he's in contra

of what the law says. If he says, no, pardon it's that is that it has the character, not is a leader, not is a rabino. No. If he says, A pedrenla, the multitude never will be pardoner.

Also, the authorities Romanas had been prohibited to the Jews that executed to anybody if not passers first for the proconsul. For that you've got to

have to Jesus then to Pilate. So, they not could be executed for himself to nobody. So if Jesus said, Pedrenla, he was going to

get in problems with the empire, I'd have problems serious with the Cesar. There was the woman, trembling of culp, of fear, desiring, and trying to mournors,

and crevending that that was what he was going to pass. But those accusators not have been, insist, she's the guzanito. It's the lombriss, the carnada. They're for him.

They're for Jesus. And all what they can think is, now, if we're trying to have a trap. The woman, simply is desechable. So,

so they're on the hands with the hands of the piedras and they were to give the order.

It was to be a justiceiamient. And Jesus was going to the testigo and the author

intellectual of that execution or of that crime. They were to the dangerous secta

machiabellica diabolical and obscure of the cult of the lapidarios. They've

They've ever even today. Sovereverevereign in our churches. They're metied between the leadership. But, before to judge them in rapidness,

we need to make a discarned question introspective. How many of us, we've got a pietra in the

man? Historically, the Christian have been to have been the two categories, the

pecados of the carne and peccats of the Spirit. Those of the Carnes generally are appetites discontrollers,

lucuria, codice, gula, borrachera, pereza, are more coloridos. The second

category, the Peacals of the Spiritus, this has to have to be more than our

life, more than the part biologic. Urgulio, arrogance, arrogance, zeal,

chism, spirit critical. no have, I insist, Tantant color as the

life of the carne. Of each no provoked a much because the murmuration

is other is other the spirit. So it's rare that a church a

discipline and is scandalize on the spirit very rar if we hear that a

leader, that a pastor has has to march to marches

to do the reason moral surely not for the type

he's a petulant an man who an unferm of celos to be

all the rest of the pastors never they'll they're in all what the

authority when they're when they're so far what we we're for what we're

we're we're there was he's he's he's with someone

he was so so Well, it was to come that the type is

insecure. It's that's all that's like you're like to be a woman, or

no see. What I do you know is that the churches of our times not they are in

scandals for the unogance of the fact, the arrogance a sometimes

sole be able to be like what type secure no? The

odio. The The odio is used for campaigns political. The odio is to use for convocation fieless. If not those convocation the love for God, it will be the devil or the

fear for the inferno. The justice proper. Those things, to us scandalize, or we're saying, well, it's subjacent to the natural of the human. Now, Jesus, no, I'm

there's so. There are And soombroso relato in the New Testament in those that in those that are the triada of the pecator of the Cairn, the Peccator of the Spirit, and, obviously, Jesus. We have the history of the Phariseeo and the peccator that ungeal of the Phauteus, the Phariseeos, the Phariseeer and the recador of Impuces, the of the son, prodigua, and his brother-major, and this.

The two integrants of the sects, of the lapidaries, the religiouses, contraband the woman in adulterio. And in all these relato, the culpable of the pecados

of the carne, said they were in a great deal. This woman no says, well, I'm a innocent, I know how

I'm going to get to be in a while in sama, and you know, he's got in a little bit of

that's a very good. And that people always be used to Jesus as someone in the

which could be refugers. And in these same relato, the culpable of the pecados of the spirit, of the ruggio, of the arrogance, of the deados, of the deados-crispado, signaling to others,

they thought, what locura, that was possible to love to God and despreciar to the people, that was possible to love to God and odiar a person that he creole. That's a lotcura. Because to me, nobody could say me that me

but I'd hate my kids. And I'm just a penance a man, subject to a a lot of, as a passion, subject to a a, a, a, a, a, a, a a lot of things like all of a human. And if I I'm a man unjust and no tolerer, that someone dig to love me, but that odia my

children, how do you? How much, God? But as, as well, as God, we're going, we're going to, we're going to that God odia the same people than we're when we say, okay, okay, I'm going to I hate this people and I know

that God I know that God that's when we not a big of course. God does it

to the people that's the people that me, he got to be God, God, if the

people that I don't tolerate that I don't know, that people are people, they create models of

maturity spiritual. Because, because, as of the majority evitabes the people, they had

any idea of that their spirit, anulabhan, their capacity to love, what which has of the

the people the most dangerous and destructors of all. To us, what most not we are the

people are the people, who is how is his matrimonio, and what is his orientation sexual, and

if how he no he took, that we, and that you know, if you, I don't,

you know, if you're not, you don't, you know, to Jesus, what

the other the most scandalized was the people were the the spirit not I'm saying that the other the other pecados

I'm not he's nother with a morrache never he's enogated with a prostituta and if it's

even with the now had been the other he was the man who are the tusses you're just is a

d'eporte a bit let's go back into the the not he said he's

he said he's he knows that has said has has of effect

And I'm going to to give to an water, of the one of your no, he said, no, he said

to get to your life, to be with what's about, we're going to get into, no.

It was a manned ample, liberal. No, he said that the people,

who were committed, they were that they were committing. And that was put about the

repentiment but the that's the sinned of the spirit and not those are

not the are not the repentiment. As I suppose said some once Spurgeon, the prince of the

predicators, from the good, that the people are not, but the the worst

pleasures are purely spirituales. The pleasure to allure in the other. The pleasure

of the odio, the odio is institutional in the world, the campaigns

politics is in through the odio. The churches

are they're they're through the people and they're

and they're to the artists, the influencers know that

they're they're to put in the antipod of other

to generate that that that that that the

people to put like or to have the

people the odio convocation. I I'm not so I'm conscious that the news is the avion that's the car and not the aviones that get, but that no signific that the

malas notices corran more further, only because so, so it's not, it's just that the odio is institutionalized and we've anesthesiated to odiar. It has passed in the ultimate and, out of all a drama,

without any of any camisetta put in this, has passed in the world where, that not each one to go for your country but to

go with with other country, it's quite and that odio has produced families divided,

people enojated, people who has been for a team of football. The pleasure

to desire that the other is a pleasure that obviously is a a peccate.

And when we've said Spurgeon we're more the more than the

prostitutes, much more closer. The prostituta no justs. The prostituta

is a pass of the repentimenting the prostituta knows that does the

life, convive with his solidad with his life un-gutif and

disimulate, no, it's what I'm this is what I'm this is what I'm

but the who does not, he's superior to the prostituta

and just that base inferior. I'm I'm wondering if when those maestro of the law, they're going to

to be a master to the law, to study the Torah, what would be homonym lymally the Bible today today for us.

I'm I'm going to a question correct. I think that's the benefit of the doubt.

I think they're that they're coming to God in first and and amando the people.

For that they're in the business to be the the law. They're

good people. But with the time, something something. It's

going to do you know. All the what they learned of the people are

to get to and they're not they're not the people, they're the salvation. Now they

are in the public to the salvation to decide who enter and who

and they think the club should be a little more more more

chus to say that's all that's all those effort for

obeyser and to do the and do you do with those that were less consagrated

than they those their don't to give to give to the most devils and the

doctrine was to get to give to menoprece for those that not they were

not and they were given a little being a clavos of a person

insensible and the insidios of the spirit is that those portators

are asymptomatic. They're like the people. All around suffer, less he. All

all you're around all over. All those suffer. All those do they not know that he

does that. At least with the people, I insist, who who who makes who makes,

who knows, knows that he's got that's a person, but the other than you see, and

he's not to make, all what he is to do, what does, is to do a

a piece in the hand. I've lived all the life in the church, at least from the seven

years of age, and God know that I am the church. God knows that so.

For much that the people say, no, the people are the people, it's always the

people, I'm because I'm the authority to talk to the church,

that I'm part of she. But always I always I ask, for the church

produce many the people, I think in a church in the that I'm

adolescent, no dance, no applauded, no they were a peccat, all of the whole are

not they're to give a lisonja the people, they were a little capacity for the goso,

all the world was all the morning and they went to the congregation. And the

pose to can't be, hallelieu, it was tolerating the moroids. Oh,

no I said that, but don't it's more in my my I don't know,

I'm sorry. But there was a thing that if did you do not with the inferiority

spirituality spiritual of the other. Oh, that was part of the sect.

That's was part of the cult of the lapidarios. The children did something

did something uncensato recogian a piece. The matrimo

of someone not was another a other one. The

Minister of music, I'd the song an one

or to make more more people, someone violable a

code or had a problem and the people recogia more

and it was it was it we discovered and we

we get from here and I know to

get people it was part to be evangelic

you you are evangelic you an pand you

a p a piece. It was the way in that they accept them in the

sects? You said never to talk the pandera no. No. No,

me you know never you did you a person? No,

ah, you're a repenting then. Cargass a pyrga? Bienven

to the clult of the lapidarios. It was the initiation. It was the way to pertensely

to be to be to get to someone. Sure that this

was implicit not was abirtably from the way. It's all a more or less a woman

first with problems in your matrimonial and then maybe in adulterio like the case of the history. Then other

women of the church are the thing of a way of course. Obviously not they do you know

they're they're going they're they're going to get a very good no, poor children

I think in the children I'm how was I'm how was I'm

I think on the children Another, sacque a Cachea the language, that's... That's... That's not.

It's in the other service, but in this, no. And, in a pose preoccupied, desiluasion. Cargues for that family. But if they'd have a carg, not would have to be not in a mess of coffee.

No, they'd be in a corner. If you'd have been in car, they'd are not and they'd bea-haasand to the woman, or saying, Every home is a world,

every matrimony has its codes, impossible that I could be able from the way that's going to do you can't is

you're trying to give you, un-gulartes, without, and ask you questions, incommod, not we're,

no, no, is that I, the real, me gave a carg and me preoccuped, for that I'm sorry,

for that I'm going, but for the world we're thinking other things. This woman never

me I was that I'm in my heart, my Jezabel, very Jezabel. She not was, that was the sache, it was a catit, always me, I'm a buscona. It's that I'm

saying a chismosha, the other. And a few it's a manner semantica, religious, of pre-jugamination. Some pyrgars more pulied, but they're, they're the testimony, matting the reputation,

mat they're the public of another. And Pablo is very direct, the Apostle, with these members of the Club of the Lapidaries, the cult of the lapidaries, those who signalan to the other with his dead of santo. He says,

who care that you, who jugs, you who juggs to others, you condemnas to you to do you, because you, who jugs, you do you, do you, are at the same level

of those, to those who are you condemnas. Pablo is direct, but no record we much, that verse, no we don't we don't we emperors, no we can't evenponderance

with that, no there's not there's, and then we'll forget him. He said, you're at the same level

of the you're doing. Pablo, he's talking to any that that's the grace of God, for

the red, for the tamis, of his own own, whoever that diluze with his misericordia

of God, the brother the brother who doesn't to the work he's he's, the hours, molest because the

who worked one hour, received the same paga. And one creed that knows how me of God. One crepe how me of God. In

Buenos Aires, in the 80, there was a pastor very famous, very popular, and God was with muchismas reunions and

with multitudes, and one day, one day, we know, we we know we've got to some of other scandals, of those coloridos that all of us just and that get immediately to the program of chismes.

So, the pastors of Buenos Aires they're reunier. Me consta, and they said, we have to find out of the the church, that not pertainstack to

dispegarn us, what is something that we're doing to or solems to remat to our erred to and say, never he had to

it with us. If it's success, if it's a fracaso, is wercano. And then in that reunion, they said, we'll just come from our society. And there was a dear pastor called Omar Cabrera, that actually is in the presence of the

Lord. And he said, OK, I don't have a problem to firm. But I want to me you guys, pastors, at what hour have your services and what day?

The majority said, domino. A-mina, another, a day. okay because result that this, that we're going to have to be

services every day and the taxist and the taxist the obrero goes during the day, at the time

and even the prostituta that works at the night me consta that goes to the services of madrugada

that also that has if one of you guys take this posta and open the congregation

during seven days 24 hours day, then okay, we're going to desacern us this type. Someone more like he, is in the radio

all the night, predicating, someone more like he visits hospitals, someone more help the people, because that's what we have to

replace us to get us to like this parasite. Someone of the table, he said, hey, Omar,

not we're not we're not so, and Omar Cabrilla, you know, what, my dear,

I do, I do this, no, I don't know how God mid. I know what I see is that God put the cintra to

measure in the heart of the people. And I'm temes that when we get him to get him, we're trying to

have the CELight of and they're there. And those that we imagine us that would be the

door, they're going to be there people. Obviously, in that case, not given, because nobody

wanted to work, like the pastor. I know, that someone is thinking, but then to do, I know, what I do, what I do, what I do, is your theme,

it'll arrelioled with God. If you're to the Inferno or the skylo, said, Pablo, no, we're judges. No, we decide we're in the council of the Inferno. We're not toorghams for that they're going to go down.

No, no, we dedicate to that. No, it's our attribution repiqueteer the marty of the judge. Now, one is to have a conviction, and from, that's the way, and other

is to declare culpable the people and desire to the end of the world. And God does not

a call to abhorrecer the mal. But never, never, never, never,

never, never, never, has called to desprecise or to condemnation to be

that, but convengames, that, that's a plazer is a morbosos, how, is a drug

is a stimulant to the ego? Alagar, no, no-gener, condemn Do you,

call a a friend or an friend and say you know to tell you about the good at

you're going to say, oh, well, if you're about. But let's a message and say, no know

you know, you know, and say, you know, and he says, three, two, one, and you're

so every we know we know we we know we know we we're just we're we're just

that we're not so much we're so we're not so so much But justly, I'll repeat what I said a few years.

God never compared with someone worse than us. No, it's not so. Oh,

God, God, God, God, God, God, with Paul, Heppelin, Osama Biddle,

the Minja Mal. Oh, not. God, God, we compare, with the most.

Pablo, argument in Romanos 3, 12, comparados with him, no, who do you

do, no, No, no, the Papa, nor the pastor, nor the rabino no there is the paragon.

He is the parangone. For that's the parangom. For that's when an atheist I say, and if God exists, why are you pass things

bad as the people good? Derego, because no there's a good no, nobody

merese to put a toga and to be togues. Now, knowing this, why someone we

don't put in the paper of judges? why? Why we we believe that we have that this right? Pablo offers

a light of respect and in Romano 2.17, he's here, you have the subrenombre of Judeo and you're appellas in the law,

correct? You glorias in God because you the law the Torah. You can you can't

you can't to teach to you myself? No, Pablo, was very ironic, for sure,

very mordas. And you said, what he said, you that are Jewish, that you have the law, what he said, well, we'll say, let me say this example, we'll say that I'm going to give a visit on an avion

a little, an avion private, and I do you say that I'm to piloting the nav. See? You me says, wepa, not you know you're a pilot of avioness.

And when did you the course of aviation? I don't you don't you respond, but I'll take a photo color sepia of my and I said, this was my abuelo.

Piloteed avionnes in the war. I get the aviation in the venas. As you're respectful,

I said, well, then your abuelo to do you to learn? No, no, no, my abuel

was before that I nace never, no, so who you? You know,

to learn? There's there's a book of aviation and I said, I mean, I read

all the book, me said all the phraseology aeronautica, I'm.

If there's an emergency, I'd say, May Day. May Day. I learned to do cross-check, to say cross-check, C, that A is alpha, B is bravo, and C is Charlie. In that instance, I said,

well, well, well, it's all right. But, you've got, ever, voles? Voling, I was, I'm,

not voll. But I, I, I, I, I bought the uniform of pilot, so I've of my abelago, so the ascendency of my

abelowel, I've got the book, and I've got the uniform. We're going to to get it. For more that I'm going to move you to

get to do you're going to get to because any person that has used of reason know that

is a thing that's a word genealogical a book or a uniform to piloting to an vehicle.

The Apostol about specifically of that. The Pharisees not alleging to to be pilots, but allegam they were religious.

His antipasasas not were companions aeros, but were a companyero of a synagogue, of a church. Not they had a book about

avions, but they had the Torah, they were to them to know, to have been to the uniform. Those had

circumcited, they were Jewish. And they were so weregues, of what? Of course of what?

Of course, of what, of their law, and of their initiation? Now, the symbols are important, yes, but no impart in salvation. Confirming in a symbol is like

that being a pilot is because I have a uniform and, as I'm always, in a garage, no, it's not a carouse. What kind of God? Mirate a religiously, and would say, I never me has loved, never me has obeyedicied, but because of your name

is the register in the Assemblies of God, that is a organization with a very good doctrine to enter. For other side, what kind of God would be the bestor sincerely?

Look, did you know, you've got to do my children, me entregastes the cause, but not you can't save me,

my brother. Your church no celebrated the scene of one once at a month and for that technicism

could think to be to be to out of that? So, from the perspective of

God, no there no difference between the impio parrander, the impio accustomed to signar with

the end of the impiio that can't be a bank of startalada, the clan of the tribunal and the

chorus of the church, they need the same God, we're all all right all,

yes, and then then we're he says, hey, we're just we're the Jews

better than the people, no. I've demonstrated that all those

men are people, we're are Jews or Gentiles, Spanioles or Argentinians, or Mexicans, or Ecuadorian,

or Englishes. As they say in the scripture, nobody is good, nobody in absolute. But, while that our

eyes are in putting in the blankura personal, never we never we're to

experimenter the grace, the pardon of God. In all the case, we're

agolatras, enfermissos, to that some of the we're in Matthew 3, 23, 27, phrase that I'd

that you'd always remember because so you know, like you say, princess, I'm, prince,

a man, when one juggs, no, he's called, a sepulcrow, blanked. The tombas

were blankedas, were very common in the days of Jesus. The tomb were painted with a blank,

intense, for that nobody those took accidentally during the night and ever

to be ceremonial impure, not apts for the cults. And those stumbas

were and they were in their entire, they were in things putridas,

cadaverical. And Jesus us exhibited, us, us alerted about the exhibidors of the

sanctity. He said for much blankes and brilliant that are

for What's what really important is what there is what there is a and that that that's a very much

acceptable and God by our own own is blanking a tomb the doctrine the law

the law comple the purpose of reveling the but is all what the doctrine will do you can

show us can show us can't in us but is incapable to redimirnors The legalism does that.

You're a a peccor and you you're in the culpe okay, that's the no it's a

doctor that's a okay, okay, okay, okay has been what we're doing, I'm sorry

but I thank you like I'm saying, that's a person, the legalism musts the

pathology and never you never you do the therapy. So, no important that

that's we're that way never not are santo the sanna

the to be to be to be to be to be to bechers to christ i've heard of tant to say i'm sorry because i've been the sanai doctrine for god then so never ever moored christ in the cross he'd have done a series of instructions a manual of style as much mcdonald if

you want to be part of the franchise i said a little bit like that if you go to a tinder of pintures there are 548 tonos of color black for to leg it 548 could we'll pass all the life,

intentating to get the blanked and some of us don't do that. Some of us are in black

and I'm white and I know the color raton. Who can offer us blackura total,

our Lord? And God not permit, no tolerer, that blankeem our tumbes all the days.

He wants resuscitarned to the tomb, sacarned to the putrid, sacarned

to there, people, yes. And, well, we'll come to our history. Volvamos to the history. There were in the woman, expecting the death,

jesus with pyrgyzs in the hands, and that man, called Jesus. The peregrators, they're going, what do you? The pared we? Jesus, remember,

is sat sat down, or of cucklillas at this altitude, and then does something something. He starts a little bit of to write in the arena, the only register of that Jesus has written something ever.

And the act of scribe, molest to the apedreators, because it's like when you're talking about something, he's gotabateing in a paper. It's a conducta strange of part of Jesus. So, the masters of the law still were pressurably. You are the rabid? What you have to do? What do you have?

The We're going, Jesus He said, okay? A pedrenla. But this is what is the law right?

A pedrenla. Only a condition. That's the first peter the man that has a man that

has been the more pure. And will be to write in the soil. So I

know that are thinking, and why there was an hypocrite that said,

okay, I'm I'm pure. because for what I'm maybe for what was writing.

Lamentably Juan not said that's he's not impeded that the erudites

to try't to find out of the laws romans he was used

that the judge was and then the letter so that some

people think that that was that was that was that

but there is a fascinating idea and that the

that is that Jesus was that was that

of the pecados committed by that group. Juan and Roberto were looking by the ventana while it was produced the adulterio with much morbo and bolleryism of the most necessary that they had to reunite to reunite to see a video.

So, simply they had to have entered and surprised a woman, but they were two minutes looking out of outweigh. Here, here is Daniel, He was a guarder of the Sanna Doctrine, with the piety in the

man, but he is going the mirada of when the tracero he cruises. Here is

here here is Mario, another defender of the senda antigua, a difference of the other,

no, they're not the un-scaped the conscraped the cellular, ah, tendry a

problem. And, not to talk of that that's a woman that's here, with the mantilla in the head, the pandeletta in the man, and one pyrgy in the other. And when you have sex

obligated with his husband, in reality, imagine that he does with that muchachio that's so that trae in secret. Then we're here a leadita doradoor. Wow, with a pietroa in the man. But when they're in the room, pass hour interas,

mirrored. And what is to say, of that predicator, that about the arrepentiment, that says that that's a that's a that's a is a

but he's a secret to the wife and the denigra psychologically as a woman. And they're

that we're that's that's a but he makes in his declaration impuester to pay

less? Tal-be that's what he'd that he said. And someone did,

something like, they want to start more details and put uppegues? They're

that's to start to start to write more numbers? Maybe would have

known one-a-one the pecados of the club lapidarius is a circle of justice propia

but what I'm sure that was I'm front to make a decision and let's your

your peter and then you know you're not a prostituta condenal just

just you know you know you not you know that you presentar you're

and you said you I'm I peddry because after where the mind

me gave my moral it was a right? No, no no no invidia,

no murmuration, no there's no muregul. I suppose you have the altitude moral to carry and

to be a piece. But something something something was something that was a little

and let get in the earth after a second and a third and starting for the

most anciano according the most old one none

of the one of the one because in the community of Jesus no there

to throw to make people nobody everybody we're we're too we're

too those members of the cults of the lapidaries always they're

to the people and two categories like this woman and just like

those Jesus he's replaced those two categories with

one one but other two categories pecators that admit are pecators

and peccators that need are because a sometimes we think that then we're to convert us our principal the mainsteree

is to say to the people that not us agrata what much that we don't us aggrava and how much that we're

we're cheregues because that's a certain sensation of superiority for that for that merita the question

we have we need we're we're we're we're You know, we've got so time cargand those pietra that we're not able to record

the life without her. Simply It's an act of reflex. We'll have the dents, we're bestimms, the cartel of the carterer, the key of the carter, the carver of who, and we're going to, our children, know that we're arrojadores of piedras. Clearly, we never say,

wow, no can't be. Oh, I, me dole. Oh, and I have to tell, because if not I do the thing, is that we're we'd say we'd like we'd have a person is the same to approb our conduct and then we say no is that I approve the conduct Jesus no approbable the peccad of that woman but never the discrimined with a person of class B

never he put a letter a scarleta in his vestido but we're not fascinacetar a the gent for example, you wellas in first-class in any line commercial, a tripulant you'll try a toadet a water to refresh your hands and your car without that you'll psalm, you're a good word is your problem.

Passate the language. You're in first class, you're trying nuisces, calientes, a cup of wine, and a cup of vina, maybe pantuffles, amuad, auriculars, and a mantas to despegare.

You're going to class tourist, it's possible that someone pass and you say, mannies, mani, and the you can't get that. But there's something that I've never I. I've seen someone of first class, putner to be

to get a carlina, look at class tourist to say, I'm doing the murro divisorio of the hostility. Debring a

minute, we'll bea the same box, and we're going the same mueses calient, because we're

one, never. Because in the fond, we're not the division of categories. When I

talk to go back, I'm going to the before, I'm, I'm, I'm,

I'm, Why? No, I don't understand so much injustice. You've served to my life with

my life with a. Why? But when me to go to go to go to pleasure.

I'm in the asient 2a. And I see with the pleasure with the

one of the 177 H. And it's no, here no, it's.

Continue to your life, chico. Here we have a bao for six.

There's a bayon for three Yes, yes. At the end of the history, only kept on there, Jesus, the woman,

and a lot of piperors abandoned. Jesus had been in an uppederator. He had a right. He did a right. But in the regard to that, he did something

marvellousous. He asked the woman, where are all those the uppederators? None one he condemned?

None of them? It was a question rhetorica. What you are saying they're like you. Not you don't you

don't you're to that false superiority spiritual is at board of your same barco creme

no there's not a single a pedgator muchach no no no

very well I don't I don't I'm there's that's but Jesus

he says something more he says something that he gets the heart and they

they're they're they're they're they're in they're in they're and they're

in their and they're until that's anciana arugated and canos and stay with a

husband and children and they're saying hey go and and

you know you'll go back and you don't the acceptance of Jesus is

gratuit is it's immem it's she's she's exigent

the same grace that the liberate of the past was called to come to live of the pecados of the future.

Yeah, no peake more. He's saying, you can't. It's not. Every time that you're that incident,

you'll know, you're not you're not the line at a time. No comit you're not a same error.

No, it's not it's time I read the fragment of a novel that describes an episode in the

skylos, as as the author, his license is so. And it's result that the justs get to the

door of the skylos, dispuited to ingressar, secure, to encounter his ascentos

to a repented to come chusma, people that not per wasn't not a

either justa while they were in the earth, they're they're

they're and they're Jewish orthodox with their tresses and they're in the fill in the field to enter to the

sky. Much of Catholic with his virginsites and his cruces. Some Ateos

are known and they in the field, felices. The just are just and start

to look at another, nah, nah, nah. This is a chister. How God pardoned

to this people? Then, here they are to get to any to be

all you that's all that's all the the doctrine that I guarded, caramba, but I can't believe it!

For what cairns, I've got my sanctity? And with a fury that went to ammint, commenced to blasphemer, contra Dios. And in that precise moment, they're condemned. Resulted that that was the judicial final. And they themselves, they auto-judged and ex-cumulgumulgan. The amor was there, and they

They're not to recognize it. But they say, no we're not a a lot of all of us. In all of case, we despreciamos a this God that permit the entry to the child, that the only that he is the condone to recognize Jesus in the minute of his life

when I did all to mercer it. Nah, no, no we can't to a God that that's scandalously. And preferring, preferring to come to be in the infirno with a diablo that is more predesible. The amar a person

has what the cult of the lapidaries can't do, transform a life. Imagine what could what could be in the world if adopter us the style of Jesus. If we'd juster to menopreciate to the other persons,

that would be, who are I to do the life of each one? life of each kind. I can't judge for what he

does and I know the pastes of the year or not what you're not for what is your

trauma. I know what I'm to see. A see, and then I'm going

to go to and he is going and he's because he is a pardon. Imagine

that you get to know, like those that never recoged a

pyrr, like that just we just we never just we've

I know Juan Carlos Ortiz. I know his defectors. I suppose that your family will know, maybe. The part that most me affected of the founder of this

church was my son, never we'll be someone that's present to defenders. Yes, but, you know,

what I said, I know, I don't I'm not too, I'm not who's who's to give you. Nunn't,

never, never, never, never, nor those who had lashed to him. He said,

well, Povercito, So you have to love it, because, nor the devil he has to care. Then, then one has to love.

No, you confundas, not all of what is what it is. All we are santo and all

us, we all us like to rocked pietras, until a good day, one

morning, comes the Lord and he's scribes all our people and secretos in the

playa public. And it just when we have to be santos, but in reality never we've

only now we're not so now we're so that so we're so much that we're doing this morning

or night in the house is abandoning urgent to go ahead and abandoning the sects of the

lapidaries and then in the way or now right now to get the

down. An applause to the sir of the king of Reces

if that that that's for God that's that people

someone has to celebrate more than that The rei is in the house today, is it?

That's a little. And, well, what we do? No, it's a thing that one decides and you yeah. Cuest a

life. Because at the first I used to those that were at my level. Then, I was

to look at the people. Then when I was part of the leader, I was, I was I,

I could to judge. I'm going to do I'm going to do know that I'm going to judge to nobody. That no me to be corresponded to me to do with

a lot, that had to be to be able, that had to or that's a that's a very so that's not predicate

against the no, we're we're not, we're we're doing to do you know that's the great difference that's not

we're not we're a favor of the power of the not we're not we're in contra of who they're in

coming to even in a lot of even in a lot of because God because they're

a people who are in women's in the women's and the Lord

says if they're they're this is the way in that is the way in those

ones to us those others that is the signial no

no he's no the temple or the iPad

no he said the the know, or the Bible, the manner in

that they're the way in the way in the way in the way in that I'm. And I

think we know we do that we're doing we're saying, okay, we're at least this,

this, the little, a church a church, that's that's up God, that if

someone, we'll give a we're doing, we're we're doing and we're we're just

we're not we're not we're when our when our our when we're the

The I'm a car of a cousin, the car of a car of a child, the face of a

father, of a mother and then now is the a person. And when you're not a person

now is a statistic, not it's a number, no is an iniquid is a person.

If we could even see a the people after the cap of theod then

we're we're we're just we're a little to God that I'm

not that I'm not the only day in that say I'm

to be to be, if not to you, for the most of Ortiz, as I know I'm going to say, yes, if, no, we'll be,

we'll talk, we'll, we'll come, because so we're so we're, but all the days we're we're going to

and parisern to him. We're going to be able to we? We're going to put the hand in the

heart. Padre, thanks for this morning. I've transmitted what I've been I've said

that I'm thank, sir, for the respect and the silence that my my are my hand

to the other side of the other side the time I'm about the

intellect that's where I'm I'm in you're you're talking to

you have to be to the most profound of the soul and the

self I you you do you this word that

in the profound of every one this one this

word is written and written for simply and help us

until that you come to you don't come to get to get to get to

get to to be to be in to be with with a bit to try to

understand what we know we're to do a little like you that

the river that the church in general in general in the world be that

where where a prostituta a a barach where an credo an atheist

an atheist where an abuser is a first place that thinks in to look to refugue

that say, I'm going to to be to not to do what I do you

want to have to repentir me I'm I'm that we'll let us that

that's a question of a unction of us over us us help us

to look to look us you're as that that song, help me to

look at your eyes. I want to see in my heart of the need to

the need to you have you know we're for those that you need

pardon. We give us empathy if not we have our incredulity

and fundamentally all those that we have things we're

not now say I'm my people and let me

my life accept my my life all my

and help me to to be to be every day more pure, more santo. We're

we're just to get our we're in the earth no we've used to nobody and we're we

give us your mercy and your favor us can't and we thank you thank you

this morning thanks for this message that changes our lives help us to escape

to this secta sacanos to the secta lapidaria call how she's name

how she know how the denomination the religion or the ram religious quittam of that sect

and help me to pertaincees to the family to the family of those who accept them of those that you're

with those that are and they're with those that's the critical of those that's

in the second inorabue good so much we're so most thank

thank you for having us Thank you, Lord, for this morning, for the end of the end and the side of each of who can. That you thank you, the health of all those who are here,

that you give us a fun of a week that may visit to Mexico this and that this is a day and a dominole of an end of a good day and a day of the soul and in the spirit. And to all those who are here can't leave the piedras

in the ascentos, in the passios. we have personnel of that's that will be able to the tachio of basura. Benditions for all.

Chow!