Dante Gebel Live - El evangelio del Poseidón

Episode Date: April 1, 2024

Cuando el Señor dice: “El que se humilla a sí mismo será enaltecido”, está diciendo que somos nosotros los responsables de nuestra propia humildad. El gran problema a resolver, es que tenemos que lograr humillarnos sin sentirnos orgullosos de habernos humillado, y aprender a confesar nuestros pecados voluntariamente, sin que nos confronten. No hay nada que reemplace nuestra humillación ante Dios. Todo aquel que se empeñe en subir y ser alguien, en realidad se está yendo al fondo del mar. Y todo aquel que decida bajar a las profundidades de la humillación, en realidad está subiendo a la superficie y salvando su vida.

I always I always I've been rich, since I've been used to reason, with the exception to have

lived several years without the but the money is a money that the country with the

money, the rickness to be always, of being to be able to be a duchy

a day, to be to come two, three times all day, and thanks

to God that's always has been has been in the state, and as I know a great poet and musician, Argentino, Facundo

Cabral, Rico, not is the more has he's the less needs. That's the rich. But a

past of those long decades in that no, no there was a person, God always was always

they all in my case for to fly in some the people, that someone

paid, for supposed, to assist to Cena sophisticated I metered many millionaries famous,

disartee after professionals of different disciplines, medics, dentists, universities, I know-in-aise exoticos, me osped in

in hotels glamorous and even my assignarone a sculta presidential. A salute to Don Buechle

and is my is looking. It was wonderful. Well, also in other countries

me has succeeded, but it is almost recent. And all this to pay a one

dollar. God always provere you a little anfitriol that's he took of all those

details. And I remember the first in my life that in one of those hotels

glamorous and I put a batta black very very suave of those

that are and you can't you can put you put in the hospital

with the initials of a hotel very famous

I I was, I sent to Donald Trump. Because that bat was the symbol of all the experience, no? I just had seen in the movies of James Bond. And when you put that batta, with initials, you know, that just with the telephone of the evitation

you can order an hamburgess quadruple, langosta, sushi, or a bistect, Argentino at the 24 hours of the day. We're going to to pay a repa if we're in

a hotel if you are going to I'm a burrito is a hotel for a

bistek Argentino when you do you put on the example that you want you

and not you're a and you don't you you're you're you're

you're you're you're a but you're a a man and

a black with with your room to get to a

room with a A carrido that then is a mess with various cubreplatos, some harnes into for that

the food is to maintain and before to get a tap your and you say that has good prebecho

Monsio. So, then putt that bat means that you can can't can't

get to the spa and do you a massage a really is more

you can you can't you can't your tawes mojated in the not only

that not just that they're regan but you get to a muk and they and they

repone for other truas more perfumada more black then they

they're they're they're a control and a lot of that's that's

that's that's I'm comelying I'm used I'm good I'm my my best

friend today. When you have that people nobody's that you're

probably, maybe he doesn't he's the time. Because he the face,

so. But nobody you don't know you when you know, you

don't you're not the question. But at the one night you're

you see, you know, or the prince of the prince of the general,

you know, so you're that's that's life, that's because that even

someone more is the sensation that we're I'm mercee something that it's not

that you know, I'm going to think that some day I'm going to say, one I'm going to

something, because a first we're going to be, because to all us to be considered to comfort, to luxury, but others that could have to

access to that type of lusos he was considered piojusitado. And today more than we're in

a quarter that we comeue celebrate the domino of resurrection of our sonna

a fiesta, the atmosphere a tomb and a revanch to victory final, and before

to connect us, we're we're celebrate, adoramus, but a sometimes we

forget us that to first we're to do. If we're not we can resuscite. We can

go to the tomb abirted without to the cross. It's in the

words of my father, to make a a poeho resuscited first, even even

to be to be a first a poeho more. If one one can resuscite

and in the famous sermon of the mountain the The Lord said in Matthew 5, 5,

Dichosos, because they'll receive the earth as a herencia. Dichoso, those humildes, joyous, those who are humilded, because they'll tend to the heredada. And when we're listening

these words in the century 21, how it's it sounds rare. We say, yes, of that. The humildes are those who hered are the earth. Because to us

it seems that those who are the are the the executives the rock star the stars

of Hollywood the celebrities the millionaries the millionaries in any any no can't any

any can't be able in any part of the world the day of the time

and so Jesus insist with this idea and he says well

all the he is himself is amel and the

he's an those anonymous, those that guard in silence, those that are in

those that are unvisible or invisible will have their grand day. Whereas the soberbios

that exigen, that gritts, that vociferate, and they are to be humiliated. Are two promises.

Two promises. The humildes are inaltecised and altecences, enaltecences, are humiliated. Two promises.

Jesus says that to go up, that's going to that's to be down, and in Lucas 18 Jesus relata

a parable that exemplific this paradox of the rebe's of the rebe to the

world, of all the planet, of the globe. He's he's in a

story of two men, where one is pharicee. The people, a priori,

admirable the phariseos, because important, although today the word no

sounds almost insultant, to say a Phariseer was a doctor of the

law, a reverend they're they're being they're they're they're

instrued instrued influent illustrators illustrators of very high

position and the extreme opposite of this story that

he was the other man another subject a

recauder of impu It would be unjust to compare it with an agent imposition of our days because it could be there's a car, anyone that works in the officeina of the IRS, or that in the world, someone,

who has been in the FIP in Argentina, no, we're not we're comparing it with an employee that simply cover impuests, because not only in these days, the employee that cobara impuptu, was to work for the Imperio Roman, the Imperio invasor, but that

he was a usura. So, could be to get to a good part of what he

cobroughed. So basically, the that was the Romanos being a true, it was a traitor

and a ladron legalized. He could cobrar what he was for him when

he had the impu when the empire received to the same, he had

they were usura. So, so these two types, the faricee the

religious and the recodododod of impuests enter to the temple in the story of

Jesus. One of them is the class of person that's you know, when you

say you're you're going to be a man to be a Bible, look at how you you're

you're you're you're the other you and you say you're

that you say, remember you have to you're going to you're to the other

other other other other to what public, Jesus he's

related this story of the two types well, Lucas 18, 9,

does a piece. Just before that Jesus he did he Jesus

he said, and Jesus he said, this parable, to some that were that had them

they were they were justos and desprecis to the people. This

story has a because and it has a target, it has a

public specific. When one this, and we say, oh, well, I thought this story was for me. But now that you said that there were people that

menoprecioused to the progimo, how good that would be this message to people that I know. If Jesus is going to

talk of the suburbios, I know some I know what has crossed that for the case. That good

he will be to this to those suburbies that I know not a when one adjudic

these adjectives to the the others, we're in part of that public to the person to do you know,

because when the message is due we're almost we'll apply to someone that's sent out and we're that one,

of a good that one of that's a fulanito is tengrino that I'm that's just he's sent out

right, no mirees to not look to not get to be my God,

God, I'm, because we're not times we're saying, this me is

about me and so that's and that's lias and janamently projection when one

project a word a word a first of this new new school that

comes in the psychology that in instead to be that

we're we're we're we're we're we're that's that's

that's that's that never we're we're we're not so

you're you know you're you we we're very simple that

it's it's a question it's not you know, although it's

the most simple, it's with a etiquette of a precaution

and not see you know, you that all these etiquettes

even are that are perhaps torpes tontas illus

and it and it seems that they are exigated

legally are because that someone someone demand to

company, for not to get that etiquette. So, that's the other of the etiquette there's

a little bit a babosada and then he's called to the company or the product. The shampoo

alert, if it's a way, and it says, no it's been in the eyes,

it would irritarles. So, that before that's there's someone that's

the shampoo to lavas the eyes. He's a demand with the eyes

so, and put the in the cochecettos in the cochecett's to bebe and the

infantic before remoevary the infantic it means that some a child plegue the cochecett

with the little and demanded to the company for not to know to be

to say the the disraces like the sortro has an stichet

that says the capa not to go to to fly to the

first of the first of the first of the little bit of a little little he's a little man,

but probably a little a little bit of a little he was up the balcony and said that the

capo he said and said oh, how it does come to a

car to bring a that's a a ticket to a precaution sonso

not to get to the disrace in the airport in the band of the Maleta,

and the band of the Maleta and says, for favor not you see here. A who did you

do? After to passers 10 hours in an car, I'm going

to a to get to a then? So, they put the

the caroliner for favor, no fum here. Who?

Who? Who? In the duchas in the duchas of the otelis the

water very could be No, mal. See, that someone demanded

to the hotel. Dentro of the caskos of the motorcyclists, no miento,

puthers in the head, not in the coda. Menomal, because me had

been I've been there's the car or the cuchillo to get to get it, and he said,

who did who did who was the thing that the stature, I want to know

to the process. In the venino of rat You say, could you could be mortal for your

mascot? Who did to send to the company saying, well, me said, you know,

they're not quite to eat a man, with the vener. In the suppository,

for favor, no, he's not he did it not, that somebody,

he made, to the company because no he didn't the same. So,

our society has developed a ability magistral to make the cul of

other of his decisions stupid and that's more antivocal than the

time the first man said the woman that did this fruit

and I got this I'm you know I'm always that I'm and I

did it I'm like the hypopotas that me turn manoe

not it's my because when you you did you

put to put a a idea a something

something like not whatever whatever something that you

offer that like, something like that's like she. The first woman said a

similar. The serpent me enganed and I came. So, that the bivora

should be to come in a cartel that ignore all what he says, function it

like a suhria ignora. So when both were confronted those,

in being to be brutally honest, both were to be

people, in instead to accept the responsibility we we

chose the I know that it's not to make in my declaration of but if I do you pay everything

the government no I'm to make sure for my I'm going to I'm not to get the respect to

my marido but he is that he he's back me I'm exasper I know,

I'm just I'm going to I'm and I grite to my wife but you

don't you imagine the infancy that I have to me, better than this.

And for all the parents are a blank or facile to

project that culpable. They were going to get a etiquette of a question,

we're a little and for these days of pastue I had

my family of the college whose parents they were

those were those little they're in the entire and

they're in a little a little little little of

a little so It was a And my father spiritualized the moment and said

if he's he's he's a way because he's the tomb of Jesus

in the morning of the resurrection. No, no, not it spiritual.

It's tragic. Now it's illogical that I'd I'd like I'd

know the God, oh, that's no, I know, so I'm evidences,

we're, we're what I'm that's, that's a so, So, so you can't predicate. It's marvelous when we

when we give us without justificarn us that is what God is what God is when we're not?

Not an oration that contains many of excuses but the short, direct, to the point pragmatic,

sensica and powerful, I'm a person, I'm a so, I'm a person, not the

cause of me cry, no is the fault with who I can't I'm is the fault

money, no is the fault of the government actual, I'm a lot of because that's my natural

that's the that's the that's the question that you're not that is something that's

something that's that's the time of Adam and Eva and in this history Jesus he's

is talking to a muched that he thinks that Jesus is that Jesus

is going to another muchidum and Jesus. And Jesus have done, to those two types of I've been going to

orer, the which is very normal. The Pharisee respected, religious, and a good

type, and the eyes of all over a lot, says the Lord, and he says,

Oh, God, you do thanks, because I am like other men,

and to talk if me comparer with ladrons, malechore, adulterer, not I

don't say like those, and much much less as that recodator

of impuest, I'm two times a week I'm the one

the decimate of all I'm a I'm a sure. It's obvious that while you're

saying to be able to espiar to espiar to the recodator of the

impuctor because in the bors says no I'm like that's

those fariceos are so those were all allisisis and for

all all of all a sort of patruly of the Santity agena. They were

policies of the penes of the people who's people who I'm a time.

I've seen the fragment of a great-of- that's a fictitious, but even actually, but even so it

says that the justes get to the door of the years to get to the door of find

their ascentos VIP, those ascentos reserved, and then in the

place, it's to get to get to get to a lot of that that were

in the world not were not so they were to get

to that is a mere coincidence. And there

are there there and there people, many Catholics,

many other other other other other other those

they're in the filas very felice to to enter to the sky. And the just they're

and they're but look God, God pardoned this too too. Here they can't

enter to a quite gentusa. Look, see you is all full of chumma

and after the same doctrine that I don't know I'm I'm

believe my sanctity and they're to blasphemy and with a fomar

and with they're to blasphemy against to and in that precise

moments are condemned. Resulted that that was the judicial

final and they're themselves they're and they're ex-comulgant.

The love was there and they're to recognize it but

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

we desprecous to this God that can't the

the world to the the whatever. Preferer we

we're more more just more And the phariceo of the story preferre the same. Preferere a

a devil just to a God impredecible. He no is he thinks that he's agrading to God. So, he says,

You know, thanks. It's not thanks to God. It's a Psalm. He's giving thanks to the

Father for the blessings, for the bondad. But does the grace because

not is like the other. There is when the friega. Thank you, because not I'm like this

that's the false humility. The false humility is an orgulchew that's evident for all, for the false humility never is the

kind of the has been the like the it's like the and the whole, the don't know the word.

The Bible says Matthew 1234 of the abundance of the heart, that's the

book. So, that if in our course there's soberbia, our own own

our own times, in some they're going to be the religiousists of that those

people, the necessities of the people, the things that they were to them they were

not to have to the things that they were to do the people,

like all the religious only they only were they were their own own

their own obligo, see they were in the own ombligo. This time, for sure, I

heard a phrase marvellousousa that says, The leon and the panthera are inoffensives of whom do you

do you have to caret that's an animal altamente a little a man lombris

to his his the phariseos were lombrises were lombrises and they were in the gus

not they could be more than their naris. Now it's probable that

at this altitude of we'll say, well, it's a sermon, this sermon to come to

know the lastime that's not but I want to show you we're going to do you

want to show us we're using the plural the majority if at all tend we

tend to use the social, I've been to this about this some years,

we use the And the networks to compare with the other is to engrandensern and I'm

getting into in lios because I'm also I'm so I'm not so I'm know that I'm to say

that's a important, it's something the way these social are designed to show our best

version edited and with much filters. I know what are thinking and who can

show that's the person. Well, that's the point. Nobody is a

one of a photo of a bad that's that you the bad that's the

see the be the pelada, no, no, do you know, do you know, do you know, as possible, even if you're a little bit of a little bit of

the same, you're all the thing, you're around, and mixl the paces, and make the paces. It's a form

of autopromotion. And logically, postia-it only what really we really we're really that the so it's almost

it's almost to promote humilded a time to the red, nobody promove humility. But if

the reds us can not the possibility to be humilded arrogant

like the farceo, thanks, that I'm like I'm like him, like the Phariseeo

of the story of Jesus. For example, a pastor can get to get to

to make, I'm to do do you and it is incredible how God me

used for miracles, prodigios, words propheptical and sanities.

It's arrogance disrasated to God. I'm saying that God

me used to me. And notice that I'm using the plural, before I'm apedreen, there I go. Otro puts, "'What, pen, Fulanito,

that has partied the ascending "'Iglace, "'Despierta, "'volvolv' "'olv'emus' "'al, "'Ansia, "'draise,

"'Graise, sir, "'that I'm like that "'Exriacian. "'Otro says, "'In our church "'wee, we're "'the veradero "'Fewewrador

"'Movance, "'draggence, disrasate "'n, we've "'n't "'aughts' we don't have to be under subjection

of nobody. And not it's only a level evangelical. A chick poste

I'd to get to a place to come to get to get in bobado and I'm am molest.

Me they're like an object no, manches. Arrogance diffrasia diffraised

of a person for so much that's an attractive and sexy. A mother

said, oh, my wife me He's trajune to the So, so for today I abandoning the Dieter Organicine and the

Gymnacian. Arrogance, disfrasated, I have a life perfect, a child perfect, and me be well because I'm very good, because I'm very much

so we're very very similar to the story of what we and I insist. In the reds, my reds are like

in the case and the whole world and include only what I want to the other know. For so,

so I see I'm sure when there people that I'm saying I'm sure I'm sorry that you're

a pain that you're you're in you're in you're doing that's things you know, I'm

saying that's you're never you never me know, you know I'm not the other

and the and the right you maybe now it's just because you've been just because

you've been a word only you've never you never you never you've never never

never never you've never never you've the brusula, if I found her, or if any ever I've got

the time, I'm in the people, the people know we're going to see in the fact that you're he'll edit

a oration that he wants to the other listen. He says, thanks, that I'm

like, I'm like that I'm if you're reading, he would he would have the

doctrine that's the true that has the family is the most perfect. Of course that

would be in the reds. not were invented but we're not even though, but we're much to him the question

is with who we're doing we compare us if we're interested to be the better we're always we're

to find someone that's someone that can't someone that can't I'm not I don't

I think I think I'm that you never can be able if the name was genuine

but every every that I feel that's that's I'm I'm I like to satiree of God,

like Satirio dos Santos of Cucuta, Carlos Anacondia, of Buenos Aires, for mention some, and peco for omission, because there are others that

are doing creving in that cross, in that resurrection, all the same we're not quite is your objective, are very enfocated in their name,

and when I do I'm parted some hours with them, I always I feel the sensation of that I

It's a little. To be many times I'm preoccupy for boberies when they count their luches,

his problems, those crises, his passes for the cemetery, his passes for the salas

of hospital, and have had been to sacrifice family, money, all. One's

you feel that when one looks to someone with a stature spiritual,

of some kind of conscious or inconsient, no to look to to God.

But if our problem is the orgulio, that never will be to be able to never we're

to be able to the people to get a little in the life spiritual. Of course we're going

to compare. All we compare us. But if we're luched with the orgue and the soberia

always we're going to people that that makes to feel from the point of

that they are the point of the people. Recurtence or recordem that the

Orgouye is the best friend of the insecurity. So the Phariseeo of the history is the

poor. Not it does other leaders spiritual and with the

prophets of the antiqued not he says how me to do

to do do that I'm that I'm saying well

that I'm not that I'm not I'm so I'm I'm

I'm the world the the world the with the type that

almost all the world consider a cucarach and for if it was a number

a number a quantity of granujas infames and he says, well, that I'm

like those lardrons, like the injustos and like the unlaw and it

is a peccable but not so much like that people. And suppose that

comparating with them is so it so the major is that the

fundamental of our confidence and security be other other other

other that's that's the false fundamental with the that's that we're

that we're in the bank of a church. We're it

not quite to be to not about what we do what we do

to I've to do that I'm I'm a

put I'm I'm I'm a count like the

I know the but but if I know

that many that insecurity me has made to talk to more

in a mess of coffee in a dinner with other consierbors to say

I've done this and I have done that God and much times

to the time I'm a a man I'm

a that I want to get to me and they're

to they and I don't just only I'm only

just that the And the root of that is the Ruggio. Talve not we don't say the

oration that said we're always we're prepared our curriculum religious a man. Well,

but look that I'm I'm here. I'm a year we know we're the things

external that we do this however to all the story Jesus us

that's that what he is what he is who is there

where you don't it can't find not what we do what we

do we we're we're he can't see what the man no be not you confundas

Samuel, he said God, I don't look what they're the man of the

condition of the heart and it and it we're that God

that God that but a sometimes we want to that

we're to talk to we're not we I've

learned much I for certain with the man

more more more more others, before I nacer,

with the man more humiliation that never I know he's not a

man, he's a man Carlus, but Louis Louis, all that he

never me was, I'm that I wanted that I know,

actually is the person, but the last time that was to predicate to

here, he had been to get to a gentio, a multitude, the Central

Park Manhattan. Never a predicator hispan had done

a assyce a special in downtown of New York. And there

in the Grand Manzana convoc a multitude gentio. After of that

he came to a time a couple of a couple of times and

I remember I'm I go Louis, I want to me tell you

I'm I'm no, I'm no, so is aburried it's

aburried, it's I predicate, me I'm paring there, and I'm going. Well, well, but there were much people, no, I see, I. Talk about this church that all the world

about the river. No, no, but I want to say, this was very great. I'll, no matter. Yeah, it's possible. Let me be you. Always,

you'd like, to talk about it. I said, how much more. I'd go to compare with the other that's a brabucom too.

Because when one is with other brawcones, also commit the error to open the jeta and to say things that nobody is that's

we're going to and we're to do and we're so I'm going to do you know and I'm going you know,

one can't talk a lot of time, we're trying to be so great that's God how I use how me use

you know, and he don't know, and he's let's get and the guy and he again,

but in reality, I don't want to give the glory to God if you I'm

I'm to give to God in private I'm I'm that you And I've

been in those men's where it's a a concurs of the Magus of Harry Potter

where each one has a scoff that wuela and you and one starts

with the age to feel to feel to be avergonsado for those

when I go to this story and I say, I'm how in

this story not me not I feel with that when I

think in many many I'm I'm I'm being like

he? The Fereceo uses five different verbs conjugated

in the pronoun of the first person of the singular I

I'm thank because not I'm like the other

I do two a time I do dies

of all of what I I do I

I in only in only a par he

has done 30 seconds is mentioned to five times. Levittico 16

recommended to an day one of year this type says that he hasuna two times per

a month, more than 100 of what God he's been and he says to

God I'm you're you're the question but in the

story of Jesus appears another person in the other rinkon

of the temple his archenemigo his rival his nemesis, there is the recauder

of impuestos, and while the Phariseeo is the phariseo is he enrable, the other, he goes to the limit of his forces, of the quberant,

of the humiliation, of the, yes, of the frustration. Resulta fascinating the manner in that Jesus describes in detail

the language corporal and the place in which is the second personage. But the cobrador of imposed not even

not even to get a view to not even he was going to the back to I'm sure

I'm in form Oh, God I've got compassion of me I'm I'm

a I'm a a I'm a a paced all oh

God I don't compassion of me I never he was the mind of the

world is conscious that is indigno unto God if it for him he would

not even he was this man is crying his peccado no he's

not come to make what he's not had a particular areations of the many

words but think according Jesus, an image of of a humiliation, of one of those that we

when we're when they're the excuses, it was to the end up the when we're to call to

the cranesa that they're not going. It's good. There's can be sanars interiorlyly and it

can't with the infancy and with the moments and with there, there,

there's a moment that one is a one can't give the conjuge, to the

children, to the parents that I've, that I've, that I've, the woman that I'm gnaecchio, the woman that made, that he just, yeah, if not we're doing always the power to, no me

asked, no, they putsion a etiquette, and this man, this man, went to the temple, this second person to have a encounter a real with God, and the encounts real with God, is when no we don't

It doesn't care to call to nobody. The type permanence at the

distance in soledad and live the experience of the man that knows who is he

and knows who is God. The other, the Pharisee he that will

impression to God by some the same doctrine like he the

real, the who the thing is the recodator of the the only

that's the only who he's the official he's a true of the country but

for a reason now is in the temple and he even he's

to make to get the eyes and he's and he presented

humill and the majesty and rogand misericordia and

grace because he recognizes the cost of his no he's

saying I had to come and this was a a opportunity I want

to you know that tiendas. If nobody recouped impuests, the empire

can't even live. Not I'm saying the culpas of my spouse, that no

me my father, he's he's he's his mind of me. And Jesus

gets at final of the history and calific each one. To the religious

obviously he'd a good patada in the tracero. But the kebrantado

that just balbused a one, he does the more

qualification the recaladoer of impuests whose oration was of a

question and he and he he's he's he's back to his house

and he doesn't because all that he himself is unaltee

and the and the he's he'll be an altese and he he's he became

enaltecated with an or a question that almost he could

say. Me I'm one again more Jesus Dawil

the rule of the society. These years of the ministerio to me have been taught many things. One, some of those I've learned in a good form

and others to the goalpes. But one of the things that I've learned is that much people come to the church

looking solutions, what is noble. And all they're all right if there's some kind of what's that's

akech, deuds, some addiction, problems matrimonial, family, what whatever.

And always the people ask what they're to do you to do you have to do. Because always

they're we're supposed that the answer. But very few people are how be able to

be in the other to do. Because it's more more easy to do something

to be to do. Okay, how do I do for to leave this addiction? How do

I do for that if I make the problem in house. Ser

implic a veranda transformation. Before to be even a poeho resuscited

to be a poeho so it's not it does it not it is the same

and we'll give us the pecha if it would be this message and all the

world to get to get the people to say, take misericul and

you just it's not it is not it is a recaudable of

the the oration that we're doing in the cause because no there's nothing that replace

our humiliation against God nothing. The heart humiliation a God the heart

the humiliation God to give us to make God the Psalm 1827 says

you give victory to those humiliation to the altaneros and we always

we're we're the first of the first of the first part of the promise

is certain is true, if I can be able to enaltecer. But we'll forget us the second clausula.

He humili to the altaneros, to those we give and not we know we're humiliation.

I can't give catted of my humiliations. Publicas of errors garrafales of things

of those that I repentie for to be to sit in the place

prominente me cost horrors so simple that are in the scriptures, when

you're when you're a when you're a metaphor, when you go to you're in the

first not you're to say, hey, man, get to get to get to the front.

Better sit at the front, in the kitchen and that you say, where is

Dant and that's there's the thing, and that the other way,

the man, and more of a occasion, and I know that maybe

could be maybe can talk the we're we've sat down in the city

equivocado. We've pretended the honor much before that's we've been we've pretended to catch

when we're we've been we're still when we're when it's not our time and more than

the Lord we took to do in your miscarriage of a plumaso could have

been a good put out of the there's a in the coroner in this story

there is another gem at final of the word of these two

two types the The Lord says, and the He is a unilil, is an altecided. So, not is something

like, okay, okay, okay, okay, it's all right. I'm to expect that God me humili.

Or that the life myself, me humili. No, no, no, no. It's really that the

life us humili. The disempleo us humili. We can the dignity of the

job. The fracasas in a relation not humili. A-Mew, a while, studies a me or

terminate us humiliate a quillation a new power a poter, a rent, no means, Jesus,

not about that humiliation. That's not doesn't. If someone is saying, oh, I've been a

story of humiliation, I've been to be able to eat a lot of a lot of that you

talk to we're we're not not that we're to be to be humiliars that's the says the

that's the humania be an altrues. Notting. Notting it is something we can expect

that occur to occur in a natural. Because naturally not the humiliation

that God does the word sounds masochiste I know, un-gister

we're not us we're accustomed that us am not

there's a congress contemporary that does sit and

you get you get you you do you

get you can more more than you humillartes

to our humill never in the Congress is something like they're to come to prepare you

for the enormous for the great-em-em- super-mega extra-empower to reignar and the

people don't know nobody nobody somebody's to be to be to be

in my case, as the humiliation, I don't say that my mom not you're a man, not he has been

a man No, it's Argentino. So, I have confessing that I have to

have to have been to give to give to my time. And God me

remember my gujones for that never me forget who I'm a tendency to

see a topon of the ocean. No important that no have much

talents or that I'm not the Argentin is something is

an unapto I'mendigo to the Salvadorans and Mexicans and Colombian and Venezuelans that are so humildes that are looking. So, I'm a day. I'm obliging to revise my motivations. Because it's probable, I don't pierce the brusula, but it's very probable that if I don't me humili you

I'm not so much a bit of being to serve to the other, I'm going to serve to my ego. It's very confused. One can say, I convoc multitudes where I go. I'm going. I'm sorry, I'm going to believe. And me forget, that, for favor, for grace and misericordia,

that people is soplada to hear your message. I'm grateful. I'm surprised. I'm grateful all of what God does. But not it's not it's not to occulted the photo, to show it, it's true,

or to make the humiliation that it wascilled. It's about what What's what's what's I can't choose the words correctisimas to give the glory

to God and for the inside I'm doing the glory to me. That humilded arrogant is a tool that

is a many times. You can't say, I'm the better father, I'm the best one my good

son, I'm the bestian, I'm can't say to many form alleging that he's giving the glory to God.

The people can't letimemes. It can can't that stafem a time, but to

God, no can confunding, to God not you can mean to the Lord said, the

Lord said, he's not saying that we're responsible of our own own that he's not going to

give us another thing, for other thing, for other sermon, he says,

the the great problem is to resolve today is that we're we're

we're to not, and Because, because, I guess, I'll be

a good and we're in invalidated the humiliation. Yeah, we're in an orgulio and we're

like the far as far as the story. So, one has to do you have to make the

publica, the that is ficticia. If me permit, I'm going to try to give to

some some some things, that I know, to try to

that that that's that's that's the most real and that's not impossible. If we're going to humiliarn us,

we have to confess our our ownings to God voluntarily be propitious. Be propitious of me. Because if confesses us

a cause of that we're or us discovered, no me I'm still to me to me

is another who is another who is the no, no, look, what an ambient

that's what an ambient If you discover a little your kid, a new new new eating

a child eating during the night and you and you're the light of the

and he's he's pardon me mom no don't say that that's

he has he has a he has he has not he had repent you

don't you can't you can't say oh it's that he's

he's he's he can't because he got that's Comete. So if

confronts when someone if we're we're we're going to we're another who is another

that's a form of humiliating to us to us not I'm saying we're we're going to publicarlo

nobody's saying grita the four vented your peccato I'm talking

to do do you do the fereceo unto God to like the recododator

of impu apart us to say to say to the Lord, I'm a

because incredibly many many we're going to say, you know, you know, the cranesa that I'm

not quite that I'm not going to the woman that's the serpent, me engage, we've got

to be to do it the shampoo not said that no me put in the nobody

me said, nobody me said, we're saying the same, we're saying what's the people,

they do you know to asken, enaltees to the humilla, your promise. And always we're the

alternative to use a mask of the same. That's all right. And obviously that we can prolong our

spectacle, and obviously that one can live for years in the hypocrisy. But also there's a

promise clear. Not us we'll let us be used that we're not the

same to be to be you. You don't want to you're to be

you're not to you know not I don't be used. is that I was humiliated

and not was a greatable and it was not I'm glad to the because for much I'm

I'm because I'm predicated in that the day that my mentor muri- just did it with the

Bible that the Bible knows the no you know I'm I'm quake

against God, contra God, against you against my my people and

not my pressure, not you know you're not you don't you're not you

don't you're against you the same you know that's I'm at your

confession without the confession, no there's grace. Sin the confession, no, there's no, no, there's , no, pardon.

The pardon is, Christ, was in the cross, resuscit- to give us a life. The confession us try that

we're in a good, if no? And Jesus the most grand sermon of all the times, the

famous sermon of the mountain, about the two different, one has one,

he's, one, and another to the destruction. And in Matthew 7-3 is,

entran for the a little, the door a little, the door is the spaceous,

is the way that is the way, it's the freeway, it's a carpool,

there's a rapid, and it's an chloe. Much's enter for when they go to

the death, but is the door, angosto the way

that's the way, and many, many, they're they're

they're not, not is not of offer, not you you get a door

and you give you give you don't you're not you're in a second

more. The door of strecha symbolize a moment incoomod of humiliation.

I've got to in those doors that only can't enter to one, but

if one can't be in a little like one and you're looking the public and it's

spantous. It's spantos. And that straits is the type of doors that's the people

know we're we're not we're we're not because we're that's in the other door.

In the we're going to be empowered, exitosos we're not we're a point,

the world to be to beca to doger and to have been orgies the

door an chas that's the door that's when they're they're going to

make to be to be good, that the you're going to take your Tesla for faith.

That God will be to have your house and you're to get your never co-ce and never

call and that will be going to be and what you do you're to do you want to be a world

that's a world is a multi-nive but one day we'll be that's a suicide

a celebrity and we we're we're we're absolutely absurdos perplex

because that was that was that was the car that was the that we

we're He said, had a mansion in Beverly Hills, a lot of auto, servient, mucamas, and he pung a, he said, he perected. How, that's not a felon? If I justly, I'm desperated for compramed in the house,

if I'd justly would, I'd like to have people that me serve, and that's he was. So, a way no way, is a stretch, difficult, and it's a number of death,

even, even if it's final, it's life. The other, He has been a manned of life Empoderation But his

final is the death. And in Matthew 16 Jesus, Jesus, we know we can

we can't expect something when we go to that we're on that says the

that's the will be to be to be the words less

predicated after the pulpit of Jesus. Cases not

there so I don't those I me have predicated much,

but the words are so genuine like those phrases that we're in a nevary or in a

carcomania in the automobile, that's like all I can't in Christ

that we forte we're we're real sacerdocio lineage that

also. That's also. The who wants to love to be

to be the that is that will be to be to in the

year in the movie a an exit of taquisha interpreted by Bruce Willis, the line argumental was of a

little that had a mysterious capacity to see people that were in front, you know, sixth sense. It was famous the phrase of the the new,

I see the people. And it was called the umito. I see the people. And in these years I've been very, very close of

people more. I'm when had to disconnecting the oxygen to someone and was

there to support the family I'm with families entire, while that someone

expirable his ultimate I did the last oration for the person who was going

and who were in the around. I have been been in many, I've been

to the family pass to be to be and I have noted

a patron in all the people in the people who are in the atu

the atou. No it's important to the that you think in the other

no they're not the little the little the people not the

people the people the And when Jesus about to more to not a license poetic,

I'm a lot for you, I'm more to be more not a license. It's a not really to

do you. All the things of the world are for us and we're for all the things

of the world. The bat of the bathe of initiales the bat of hotel

is attractive because it has to have to us with us with us with us

them with the The video of the twasia and the palangana, to lavee pyes agenos, is the image of to serve to another, and for that's

not so we're not so. We're saying, but what, it's a mal? It's not that at least one ever

that you're that I'm, because I'm much stress, because if no, I'm, I'm going to exploit, well,

when the things are difficult, when the things you can't you, you're not a lot of

vacations, bet to I've to I've got to Cancun, and if not cruises Tijuana, but tome a time for you. Ponte a batte of hotel, to get you mimen, that you attend. But, according Jesus,

the being absorbed in our problems, never is a good medicine. No, for the stress, nor for the angustia, nor two days, or three days with vatas of hotel, nor a month of vacations in the Caribbean,

you're going to get to the angusts and the preoccupations of the life. The days difficult, the days durous, algidos, make that naturally one no buske to serve to nobody. Decimus, how will I help to others

and just can't put it with my pover's wessos? Apenas I can't get to the morning of the camera and I'm going to another, the only thing is that. He's been destroying

the matrimoion, and me comes to give to this and that will help to to honor to the mouled? How will help the

He was a lot of the goyado. He has an oration for the finance if I knew three months of of a lot of a lot of rents. We're just

that I'm mim, me, me, and I can't serve my problem, but is an abhoros according Jesus,

the sanator to serve to serve to the other even when one has forces. Jesus

Jesus, he used, Jesus lived, his poor moment, the night before

to die, before to move to the No, I had a right to say, yeah,

that's the next to you know, muchachos, minimum. What I'm what I'm do you know,

to be used, at least lave me the feet. Even the condensable to do a final

dinner, what they want to want to do you want, the night they're doing,

what you're going to come, that, for sure, the I'm sure, I'm sure, I'm

I'm sure, I'm a murder, I'm, minimum, that these The parasitos that I've pastoreing three years, me serve.

One day, one day! No, he mimed to the other. A peasant of the pesadilla that he had been, in bed to pay a batte with the initials of the hotel,

I'm a towel to laver piece. That's what is the most good one can do when we're navigable for the water

turbulent, to serve. One starts to look to look at the ombligo. One

to forget that phrase, the pantheras and the lions, not are dangerous. Cuitate

of the gallinas. Those are the mother. Dio's the mother's a little

little bit we're not the gillings of our entire of our own many

problems. Tengot Tengue Trague that so I can't serve you

really that was the excuse? That with angustia, no we can

serve, that God has to guarantee us to get to get a life,

a life, a good in the house in the door, minimum, a neber

a never, so I'm so I'm so I don't know we're we're

not we don't know to come moments difficult, sometimes moments difficult,

moments of times, moments of the winter, the moment of the family

all flue and moment that in the family no nothing,

it's normal That's a family Impossible Sentarte in a Mesa, in a Navi-Nocean and get you

Get back with everyone. If you're Christian is to get a Christian is to get back with the majority of those who

have your blood. Padre contra his father, husband, or spouse. The majority

of the times you're going to do you're to do you and they're like that they're

that they're they're all over. But a sometimes we've confused and we believe that is to buy a secure of life. And I just for the final the reason

of the title of this message for that is what we get grabed and it's the medullar of this story. The Ventura of Poseidon is a film about a transatlantic the film was before that Titanic.

This transatlantic, Poseidon succumbed onto a torment oceanica, A A moor of a Aulpea the barco and the

Salon of Fiesta and the men are and the women with those and the

men are and they're desaforably and looking refuge and in middle of the confusion

when the car car the central electric of the barco

the barco is literally literally literally kept done

but but there sufficient air atrap into as

for that the nav flot still even even to even but the

people are in panic and they try to help the way they're so

they're so much they're getting to the level superior the

problem is that that that is that submergida about that

to be to get to the part the part of the

part of the because the barco is done over and the desperation not gets to give to get to

get to get to get to the only survivors are the logic established, of what means

that means they're they're doing to do it's something while while

many, many many cross across, I'm, you're, and, you're, and, and, and, you're, This is the part of the right of the above. So,

in what I'd do you see, the bottom of the ocean, so the new above.

The rescatists are they are going to help and they're the metal of the casco

to liberall three. The barco has tumbled so what we is

the right, the barco of this world is the thing, in reality

is the way is the thing, in the to empower us, that there's to go to to go to the American, you have to work a career,

you have to apply for that university, it's all good, but if we're that we're going to move, we're going to get the grand

frustration of our life to give us that we're going to go back. What we're is to be about,

humillar us, is the way of the salvation. Well, all the that isimimely is being up

in altese, and the other words, all that's all that is in subire, and be a someone, the reality is

that's going to the water. And all of that's the person who decides to be able to the

surface, taking the surface, taking oxygen, and salvando his life. Jesus says that to go to

go back. And so we can't be a piojo resuscated to, we have to

do you know? We have to be able to dojo that's the dilemma of the cross. That's

the cross. No, to have it like a record, like a ornament, if we're celebrating the

resurrection today, we're going to do, but the resurrection, it's like the

the grace. Nobody it's, nobody does, but first, no, know, that's the

grace? If you're not so not concerned that they were in the law? One has

to be concerned that we're not the fact, if the grace, not

the Why would you for the cure for the cancer if never you've been diagnosed cancer?

You're you're not your sonen but not your case. But if you diagnostics, that you have

a formality terminal, you're going to valor the vaccine or the cure. This is what we call the

Evangelio of Poseidon. Or in words more simple is to change the bat of hotel

with initiales for the toas and for the palangana to serve to the

the Seneurys, the Reyes, to resurrect with him. We're going to celebrate the

Ray. Hallelujah. We're going to celebrate with an applause that the God, that the

Lord has resuscited. That the rei has resuscit to. Let us celebrate. Bendito

be God. He has resuscitated. We've resuscited. We've been, we, we're

going, we're a A applause grand, the Lord has about today. How do you love the Lord? How do you a princessa? How you

a prince? Tamest the Lord! We're we disposed to this morning here. Tard,

noche, when it's that we can't be conformed the uses orarios in any other part of

the world, to do an or not that the the recabor of the impuctor,

but to that our question to be able to him. Some not need to goopiers the

but others will need to say simply I'm a peccable as so simple as as well see what occurs when all of our own and we

say I'm a person and try to not culpire a more than to you are to be how the atmosphere and immediately the unction of

the spirit descends to an manner incredible so soon the Lord see a a heart contrite and

humiliated, he no desprecrecy. Automatically our rendition and our pedido of pardon

attract the heart of the father. No, me you think? Then you need

to remember what what was when your children were they were they

are repentia if you are parents still still they're to

take the more to you. oh, you exaspera that have done a tearable,

to exaspera that has ensucied the kitchen, that has you have felt out of

respect, and in a moment you know, you know, but of a point you look

with those eyes in those in those you know, you know, you know, and you

say, pardon, mommy? Or appear in the apartment saying,

no, papi, pardon, I do I do, I'm no, you're pardoned. You hate,

I detest, me defrauded, no, not you're at at the altitude of any pardon. I think the

majority of us are we're retimous and much after a good penitency because the consequences

are we have to have to have to because we see so fragile, so nino

to that that's a little that had a little and I had a babyo

and now is a bevote with pelons in the pyrna. A bevote, a bevota that is

trying to reclaim their rights as a woman and still need to do you have to

have you. I'm sure you have you have you know, and if you're an bad

unjust a pecador, said the Lord, and you can't give to

your kids, how more my father that in the world. So,

then tell the the Lord, pardon, I'm is a peccor. I'm propitious of me. No, I have excuses.

Could you pardon me again again? Your blood even can't live to clean. Tell you that I'll ever to forgive. I'll assure you that. If the pedido of pardon is genuine and nace of a

heart of a heart heart I'm gruntated, I'll give my word that you're going to this domino resuscitado. Resuscitado. of

we're doing we're we're going to us to us to make to make us only we're only if we're

going to have been a fraud I've been arruinado all I've been my

life for the boarda no there's no that's one day that's

but if you can't have misdicordia of this vaso roto here I'm

I'm don't you say to you you know to offerer, that

you're going to serve, no intends to buy, nor change, nor do you make, or do you say, Lord,

pardon me. So, confihan, that he will be to be pardoner. Like the

God, I've peccado against you. But no there's a resurrection without no, there.

No, you can celebrate a tomb abirt if you've passed first for the atouou.

Tell to the Lord that you pardon. Let's, go, let's, go,

let's propit of me, sir. Here in the rest of the world, take a

minute to ask you for your pecations, for the times that you've offended

to God, for that you did of your fidelity for the times

that you were that you were the when when you did you did you

didn't much that I'm that you, when you compared your

family with the other when when you compared your ministry with the of the

other when you're when you and you know, the other to the

other to the other other side, that have been in those that I

have been and they're there are all and

with humilded suburbia the things that God does in

your ministers say let say me what petulant

is you what botarate, Cid, what cana quenade your glory?

Sir, here we are we're we're we're we're disposed to celebrate

the day of the resurrection but we're going to pass by the cross and

to give and you can you can you need to say now

think you even even of the people I'm even the

said even pardon me if I can't I can't I

Libramme even of those things that I said to make phrases that I'm to make a other the other the other

the other the way to see, to show, for that I know, for that my

orgulios would be accrued the times that in the way of a

psalangana me put a bat with initials of hotel I'm

I'm I'm serve to I'm to others. I want to be

a Let me, let me want to the hand, adored, all, all, all,

all, all, all, Father, thanks for this morning or night,

I'm transmitted what I'm said, I'm said, I'm

guard to nothing, and I'm and I know, and I

know, that your spirit is to be to say,

sir, we the Semana Santa with a Sunday

with a resurrection, and we can we can't we

the peter the pietas of our iniquities we're going to we're seeing the sound of the tomb of the murder and the

odor putrid of the peccado that disappears and now, sir, we're we're seeing the life again. Let's breathe in profound those

who are here because this is the life is like when you're incerated and you respirates air pure. It's the

oxygen of the life, of the life eternal and here here, says the Lord, for when you've been

you've been altrued for When you metis your life by the Puerta you'll have the life.

For what you've decided to go to you're up you're doing. For what you want to sender,

you're to causeachar. I'm so I'm so God, maintain humilde and I

go to open puirtas. Mantent you're simple and I you'll you're

to be the cross and I you'll to get to your domingo to resurrection.

I do I I declare in all in the body in the soul in the

spirit amen and amen glory Jesus give give a applause

give a a happy of resurrection die with he

he live live I've known you, your voice, saying, no, my father,

me me my God, for you, you're the curates of the your your

last, you're in the cross, and I know, I can, I can't

voice, saying, one and another every, you're welcome, you're

a man, and I another another other again, oh, oh, oh,

oh, oh, oh, well, you're a man, you're a man,

you're not my Jesus,