Dante Gebel Live - Estigma

Episode Date: July 20, 2026

Justo cuando estamos en el fondo más oscuro es, por lo general, cuando nos damos cuenta de que podemos ser totalmente vulnerables con Dios y admitir sin excusas nuestras faltas ante Él. Es en ese momento, cuando reconocemos nuestros estigmas, que comenzamos a sanar. Recordemos que la verdadera vida espiritual implica un compromiso con la vida real; no podemos vivir ocultando nuestras áreas vulnerables ni fingiendo algo que no somos. ¿Y si aquello que más vergüenza o dolor nos produce -nuestros estigmas más profundos- fuera precisamente lo que Dios quiere usar para que Su gracia fluya a otros? Un mensaje imperdible.

Hector Tovar is an acclamed a writer, galardoned with the premium Pulitzer, that they do them to the periodists. He's, nasced in Los Angeles, a son of fathers immigrants, Guatemaltecos, Chapinus. And he,

and he relata the story of the 33 minors, Chileans, that were trapped to 2,000 feet under the earth during 69, days. The

news was in all the titulares, in all the noticeros of the world. They've got to live in the obscurity, with almost nothing of food, and they started to lose

a problem, and then, of course, no they'd ever be, they'd ever to see the light of the day. A, um, a period of

Santiago, estimable the probabilities of life, of supervivencia, of just a 2%. The planet

was dothed for mortals. And various of the minors, car to with the imminent

murder, they were a balance of their lives, and they were that they

had many had many that someone he asked to Jose Enrique that was

known for being Christian was he was a not

he was he was if could be an or

for you I'm I'm I'm an atheist, when the things are peregues, all those

be persignan, they're in their faith. So, he's perex, the nephew of pastor, if he could

orer, and to be there, and atrodi- some of these men were, and he were to him, and

he said, Sir, no, we're the people, but take pieted of us over,

but take a lot of offensive, no, because he He said, no, we're the men who said, but nobody objected

because they're the real. So Enrique is a more specific. He said, sir,

we're here for Segovia, that he recognizes that bebe too. For Victor Samora,

that's he's enfada that's he's a mcha and he and he blotess,

that has been a bad father for his little for his little and has been

nobody objected. Of course was the the start of something inesperated, that is intimacy real,

not, a part of the authenticity and in some way, in the more profound and obscure,

enterrated under the earth, with the death, and the men, discovered

a new sense of companions that they not had. And they're to get

all the days with a little food, a a stoo, a

a cup, a little of a Enrique, I'd have a brief sermon, he werellied and

they were. They were they're doing every six, every eight hours, because they were not when they were

to die. They had their cults or their reunions of oration. Someone started to

say, God, God, pardon me for to get a voice to my wife,

a my son. Another, he said, God, pardon me for abus my

body with drugs. The intimacy is that. Each one started to confess

because the intimacy is that an experience and when one to suffer

for definition means experimenter something that we're not we're like a problem

as perid asperation and even so this group of mineros enduricis

discovered that this suffering and partied and it's made a link that never

had been had been under them no would have occurred to never to that a single

without that trauma of being that to be in that's under that's a group

of people in the surface had been to perfor the earth to try

to help the leader of the team of said that

they're to or resar independently of the credo of

the the people were to because there could

have a possible desmorn and he said, "'Pongam our "'in the flaco "'de said the Chilean,

"'of, he was titular "'in various periodical, "'pongam our confidence "'in the flaco de "'ofsafriendinging "'to, obviously, "'to the sir, "'and eight robustos

"'operation chilens "'se took away "'and they were "'to put forward to "'and did a-hereto "'and did all the portals. "'The part "'mathed the part more

"'the part of the story "'and is the most "'the last trist, "'because the taladro, He made a huge in the rock. The miners were to receive food, submistries, iPod.

And then, so, there in the obscurity they'd be count of that they're recatated that they're imminent, and they're famous,

that the planet was pending of them and that could have to get re-rich with a documental, vendienting the

rights for the books, and then the confessions were the people were the services of oration pared. The orations they were to do not

to do. Nobody more confessed. Nobody more necessitated. Nobody more needed to be rodillardialed. What he had had in a little time the suffering

comparteded disappeared. Ironically, when those lives were in their poor moment is when they'd

their moment spiritual. And ironically when they said they were they were to rescatar, the moment spiritual disappeared. I think just we're just

when we're in the bottom most obscure of the life, when we're in the night more obscure of the alma, is that we're just that we're totally

vulnerable with God. No, there's when one is in the passages of hospitals, no we don't we don't know when we're transiting the

pantion, the panteon, a cemetery, because we're saying, well, the only that is God, we're going to the

orgue we're we're we're we're and we're so we're people

that people attract the leader that can be vulnerable or to show subjugate

seduce because us attract the people that haverasan their

vulnerability no there's no there's nothing that there can't

more than is like I is vulnerable no of a is a company, when a leader is

to say, I'm sorry, I'm I'm I'm, I need to help, I'm too, I'm too, I'm just too, I'm just a little, or as I said, a little bit before I said, oh, I'm going to hear my cords that are gottated or inflamated, as a semanas,

and insist, for those that not are connected, not is for goals. It has to be with having about, during many years, and, maybe not to do to the changes climatic, but it's marvellous when he says, Oren for me.

Surprendia when the Papa Argentino solied to say, Oren for me, because in the history, no Papa had paid oration, when it was the representant of God in the earth, and then he was surprised when he said,

I'll ask you, wow, a pap piquing oration. But the vulnerability produces that, empathy. Is human? Necessita, it's too of God, and I. And as, as said,

the miners Chileans admit we were impotentous. No, we had to admit that we're not

that we're admitting something well, admit I'm that I'm my fault, I'm who

was I'm who he deconted definated who gave the tap left the top of

the last person of the pisa who invited to the suzer I'm I'm the

I'm the I'm so admit the impotency means a priori superar

our ego when there says, okay, I'm going to have to superer the ego,

the verguenza. There's a story in Marcos 3 that that's that's that's

the most predicated, no? He's that Jesus entered in the synagogue,

that's that's also says, but Markus does details and says

that Jesus entered to the synagogue and there a man that

had a a seca, one a man. It's a un-u-gid, no, anomal. And the

people were to have seen in the day of repos if in the Saturday was to

sanar to someone to find to to use to do Jesus to the

man that was in the synagogue and he said, let's get in the middle

and he he said he said he is illicit to sanar in day of reposso,

this is well or is a bad? Salve the life or quittal. While all they were

because they were a question retortical of Jesus. So, looking those around, Jesus

entristecated by the duresa of his corasone, he said the man, he

said, the man, and the man was extended the hand, and the man was

restored a son. In first In this place, we know, it's not we know if the man, not

if he was a lesson, some accident. There's a commentario that he was an albaanil or constructor,

and for the time, he could be his office. In the version of Lucas, it was

said that it was a one of the right, not he was his man, but Lucas said it was

the man was the man sure, was the most important to maybe no woman could be to be castarse

with him and I'm to be in so he so he was a person of the person

of the people that were that in the new testament acutian

to Jesus and they were those depressos the the the

young with the white that grita the man of the

man of the but he did the the b bivus that

he has said that he has No know because maybe he's

was being educated maybe had been done for the discapacity

in the world known in the world implicated a stigma

and maybe the man he was the tunica

and that never nobody to never nobody he's

so he he's he he said I said, and putte

and putte the whole. Not he said only just, levantate, but you

know, levantate, putte to be in the people. Leavatate before

to all. So, I want to you exponged your verguenza that reveles

your debility, that reveles your vulnerability for that that the people

know what will know. Considerer that the man he gets sat sat

for a moment with his hand with bit, retorsida, into the manga,

until that's all the world, obviously, he looked at the man. P, more even, there were the

people that the most desired that not were. The religious with the hands right and they used

to say, to be a to beckarder, to to say, to say to the people,

to begonsal those, sign to the rabbinos that sanable so that this was the last

the last a place in the where this man could show his man seca. And Jesus was he

knew. He saw how the religion could secar the heart of

the person and was how could convert in exclusivists superiors

segregationalists and followers of regla sin amor so so

that says the word that Jesus he kept looking and

enoged and entristeed. So Jesus spoke for second a time. And now the

things were the end up because he said the man. Jesus calls the

attention to all the discapacity of the man just about the part

of the part of that was I'm very I don't have the man

seca but when I was 14, 15 years in the carpintery of

papa I'm put the man in a machine cepill

and then two of my the two little were cuted unfortunately there was an

person who going to tell us spantos but it took the the good tinno

to take the two two dead that were disparam between the arrasherin put them

in a tapper on yel and corre to gore to the clinic detrash

me that you just me to coce to cause me the

then then they could reingentarmes these two and I had to

learn with a to do exercises because I amystro and I do you, I'm not going to lose that don't. But my deados not are all perfect. So, during many years, I always in conferences of press, or ante the people, I'd try to always to occulting this man.

And I'm accustomed to take the microphone with the hand on the left for that not so me bea. Nobody's looking at my head. A who's no, my mind? My head. But are those things that we all have We don't have

me are my my time, I'm looking the panza, me they're looking at my carteries perdura, so I can't imagine what the

man isnt with a man completely tulled. And when the Lord said, he'd say, the man, a man would beckxed

that order. He no. He had intended a million of times. so he was one of the one of the

few moments of his life and Jesus he said to the man that he's precisely what he could

do you do the hand and something something to us to happen in some

what God does we do we know we know we know we have to be

sometimes is precisely what we not we do what we not we we are

not we are not we are because it that is just what I me I like. But when God we need something we

that we're in contra of what we're that we're in our plans, that could affect our life, our reputation,

our testimony, our plans to future, so God does we'll ask us what he did this man.

First, that reveling our debilities, that confesses our ineptitude, extend the man and muster the

that's attugied. And it's there when we're when we're when one of that's sanity not

of the talentes of the capacity, of the inspiration, it's like this is what I'm going to

this is what I'm when we feel that we're not to find and that we don't

have nothing to we're just that. If Jesus no says you know that

the part tullida of your life, what we we're to come

to come to the confession desgarrador of the fealda, of the

temor, of the verguenza. It's when you know no scone the vulnerability. He's,

I'm I need need help. When one needs help, I can't get the vulnerability.

When I I'm not if I'm I don't see if I'm, I gritty, if I was desperate or if

my car was of panic because I've had been the mind, but what I

don't, I'm there was other other thing to be a other thing,

I'm It occurred that I had to to conserve the ego, the image, because when one is,

if you're under a matter, like the minors, a point of you're an accident,

or you get, is the vulnerability. And it's paradoxical that the confessions, the

that we're going to we're going to get to in their in the place, is what we're

to get to the power. No, there's more marvellous than more marvellous

than when the and the the term, you know, when one has not had a verguenance. Because the persons stigmatized, finally, one is a maddo, as it. No, it has tocult. The term, Stigma, is a And the term, he went to refer to whatever characteristic that made that the person

marked was disabuseated, related with a discapacity physical or mental. So during the days of Jesus, the leaders religious

were that segregate, to exclude to a person stigmatized in a signal of a signality. No, we don't we

have done with those who have the leprososos between them. In case, Jesus, he associated with persons stigmatized.

It's more, a large, Jesus personificed each one of those stigmas. Not only that, but he was over the stigma of

the crucifixion in the palms of his hands atraves by the clavos. It's more, his body resuscited

continues showing those markers and he invited to Tomas to that was the

testigo tactile, of that that's marcus, so his stigma was a

question of his glory the apostle to be to get riddle and they're and they're and they're

more than a day, I'll give in the body the psychatrices and there is a version

that says I'm the stigma of Jesus and so so that that's strange community

of desornrados deceptionados deceptionated impotent the fraternity of the stigma, the loggia of the marked

where the worst stigma that the world antigo could infligitire is a medal of honor. And in this remanded, in this loggia, in this fraternity, in this group, as I always, of people of start talada, our debilities are more subtles than our fortaleas. For that we have to identify what is our stigma,

and no there is nothing more marvellous that you are, you know, you're a group of Spano to start-alado. Yes, sir. It's a confraternity, is a loggia, is an equal, so we're not.

And so, God, we're not. So, God, us am. If it were a pastor modern,

I'd say, to be your side, God, to be a lot of to be told us. But, not to be a

stigmaticators. Like, the murder, like the murder, the death of a sonjuice, a discapacity, divorce,

violation, abuse, a cancer terminal, infertility, a suicide, someone that we love that we're that's traitioner. Other stigman

seems more insignificant, more trivial, but caramba, that dole. Because reprimed or negated are, and they're

in our arms like rockas that are overpirm. No. Our skin to get to get to wrugars,

and beheas to beck. Well, the of you, the me, not If we're not we're not going to our amissities disappearce,

our children, we're making of us, and, while they're they're not, and then there are some other stigmas

more occulted that are more difficult. A baby, a manse, a morrow, an abort, and the

question not is calculer if a cicatrice is gradual or is subitifit, if it's transit in the public or in the private, because the perid and the dolor is the norm of the life.

No is the exception. Vive the sufficient and you'ller. Ama, of the vera, and that willer. Sirve to God, and will beend to the suffering. Not is something that's predicate, and produce a much amends, but it's part of the life. And I know that our stories,

each one has a story different of life, and our temperament are distinct, and each one responds to the of the other of a way different. There are of those that are more resilient, there are those that are that's all that all right, there's all that all

and for effect residual, one day, all, but what we can't do all is ignore the and during years, in our congregations, we always minimis' we minimize the pardas, because we'll be it

we're not just like a lack of faith or a lack of victory. So, de a poquito no, it was a absolute sensation of superficiality, a profound

of compassion, of empathy for the other. If there's a woman separated or a divorceado or one that who is homosexual,

preferably if is a problem less, because our culture Christian minimisa the peridies, minimizes

the tragedia and no he's in a general to be in the problem of the other. Like

that our capacity for the stigmas is almost per die. We've been someone rarer

even different and we just we don't distance for the and when

our life experimented a perid we're we knowjamos with God and

a lot we've we've like a invasion alienigen like that

someone came from the space exterior, but if I was doing the things well,

and Jesus defined the process of the creation of this words, he's

the grain of the tree, no, he's in the land, and he

gets only, but if he, he's much fruit in Juan in Juan

12-24. If he gets a little is a grain of tree, no produce

nothing, but if he's when produces fruit. So Jesus characterizes the life Christian as a

life as a murder. We don't know of this when we're going to do this when we're going to be an alive. But Jesus characterized the life like that's

like the world. And the church, in Christ, in general, we're in a position unique to accompany to the people the conjunctures

critical of their life. Mouertes, nothing better than the to the church, to accompany to to pray, not

to advise, to arraiser, and to understand, and thenfermedities serious, divorcees, nothing more

than the church, to say, wow, you've been to divorce in the place in the

place, the church, no, we're going to to be a way, you're going to

get to a suhress two- for one, no? Translado geographers, this is the

best place, for those who have have left their country, for those

who are the people who are the best of the first of these are these are to help

to help our people to get to our kind of toormece the or to

not talk. And tristently to many people that have

suffered abuse in the past a sometimes not

let's let's let's do no no no no no no no

confiace victory no no mention more more more no

that that that's that that to be necessitated their duelo, caramba. But we're afraid to present to attention to the

of the horror. A me me offends, terribly when my parents partied in the eternity that me said, well, well, you're with the Lord, are better than we

know, don't know I'm going to cry. I know, I'm going to know. I don't know to chal the men, to my mother. No, I'm

to check to men the plattics with my father, that even was limited in many things, no, I'm trying to

to be who made to be the life. So when the people not you don't you

don't you because he that's a fault of victory, that's offending. And apart,

we don't that God uses the pain to make to make that we

do this. We're make a with our children, no to talkes there,

no to come, when it's when it when it he's, that he's that's

that's he has to talk more. nothing that's than the no

there's a more docent the we're going to know, I'm going to understand

that's the time the time the 80% of the things that I learned

was with with with so I'm that I'm that I'm that I

have learned that I've learned to be about I'm

I I'm so I'm the book more popular

of the Bible includes Salmos of songs, cantatas, serenatas

of adoration, of action of grace, of wisdom, salmos of repentance, salmos that expresss

doubts, the majority of the salmos are very very far to be very

the five of the 150 salms are as they classificing as

like moments, moments of affliction. And David said, as I go always, poesia discarned,

and the majority of them, the majority of those laments present the attention to the reality, to the life real,

that sometimes can be hard, it can be difficult, a basis, and the Bible uses two words principal for

that the people respond to the suffering or the is, gemir or to

to bejarse. Gemir or or quejarse. I'm going to start with the first in Exodus 2.23. The Israelites, gemmied, behind the clavitou, and their clamor, gave to God. God, oh, Jove, so Gimmed, and he's preoccupied for them.

So, gemir is sanctified in the literature Sagrada, although we don't talk much of that. David gets to gemir that that even petees

fatigued in the Psalm 66 he says my alma is my am profound

I'm going to be to be to hear I'm I'm I'm I don't

have more more power I do do that is something

that in Ezek 21 6 says so so heem heme he's

of him heme delante of the people with a

heart and with a pain Amargo, says God. Gime. Gime

Delante of the people and him. Now, well, queharsse occurs

so queh so that so he's not the same the same the

same. The people was to saying, what we going to be

here in the desert? And more later, added Moses, that

they said in their times, and they said, the

Lord not the God, he us saco to Egypt to destroy us and maters. And, and while heimir is an order

of God, quehers is to be prohibited for God. Philippenses 2.14, Paul, says, do all without quejarse, nor discuss.

You, I'll give him for your children. Hagan all without quixarce. God approvah the gemmied and prohibit the quejas.

What is the difference? In pocash is this. Gemir is to bejure to give us. It's being. It's being. No, there's to be stoic

with God. No, he says, Padre celestial, and here, your serbo, suffering for the cause, benditose, the cordelio

that's redimmed of the cockupiscence of the carne. And I'm going to say, oh, what poet, I've got a a man,

no, it's not going to get a can't because in a cadena of man, the gemido so they're Elev, they're up.

Gim, because no me I'm another, I'm vulnerable. When he's hemid, it's a kemied, that's a spade of God. We always say to our leadership, the quejas, in all the cases,

suben, never a back. When they're upen, is because the the that's up the motive of your queja. T'ne, has power to do your superior, you kegues with your leader,

you kegahs with your CIO, you quejas with your patron, your gerent. If you tekech with the employee that's a guy shim-em. Spirit of Do you know

D'Nealinda, that's to be back. The quejas are never they're going. The gemido sub,

the cheques back. So in the Bible, the place where the people jimmy

is of the roadillas vulnerable because have been there been brought there for

the pain, for the suffering for the adversity and the place where the people

is in their time. Where they're that they're at allas that's they're deshogating

in family that are that are to be over to becels the victim, to justify

the disobedience so this difference between and heh and heemir

has a effect from in the intimacy with God because

Gemir is the suffering that constructs intimacy with God. No me another, like the miners

Chileans, to gemir, or to say this is I with all my debilities, what I'm going to be

doing the heroe if God knows that I'm in the lona or that I'm passing

in my the time the night more most that to

que deuce the the intimacy with the because

that the quejar me, I go to know my irritations to who me rode them. No I'm happy. No, I'm going in the life. This is going to be a good. No, I'm not I'm going to be honest. No, I can't explain. Al-Gemir, I'll talk directly to God

about what I preoccupy, and no I guard no. Gemir is fine. Kejarse is not. In the relations human, if there is a problem between us, gemir, signify that I'm compromises to talk about you about us and not to talk to you to a

third person. If I'm about your problem or of our problem with another, is chism, in murmuration. If I've got a

problem, we'll talk about once so. I said, I read a famous doctora that described an expert that

described how the women and the women are about their problems of a way different

and that if if we don't understand these differences respect these differences, we can't

we'll lose the intimacy between the genders. Between women, I said, this expert, no me, don't me, do you,

the expert, they're saying, they're in the conversations to make to make conversations

to share problems. And they can't do you in the peluqueria, in the

spa, in the gym, in the car, no, there's nothing for a woman

that can't to be another woman and to share problems. If a woman

to tell a problem to other woman, the other woman also also will tell a their own similar. I'm having problems with my

marido. You want you talk about the Mio? Dice the conversation between women,

says the expert, I know, never was a woman, never is to resolve the problem.

The women don't want to resolve the problem with a friend, They want to share the car.

Of course, if the problem is resolved, they'd have to find a problem new of which to be a problem. Because the important of the conversation feminine is that, the conversation, to be parted, solidarize. Oh, and I'm just about my friend. We're all.

What resolved? Nothing. In the culture masculine, not we don't we don't we're not we're admitting

incompetence and vulnerability in all the case if a man a problem the other man will

try to offer an solution or in your defect what we do we do we know what we're just

not to talk I'm I'm I'm I'm well a bit

to do a bit to do So, when a when a man a man he said,

maybe a question what he was in the world that's a lot of the day,

and maybe maybe how is that's that he's adapted to to the hipto-or

orthopedica and there is when I think that me did that I did a

that you know that you because we don't we're not we're

so you don't you know you no you you don't you You asked how is the

woman that's a Infer, no, because if if had been dead, me would have said, regressando

to the question. I'll tell what says God about the gemmied. One of the

passages more notable is in Romanos 822 says, because we know

that all the creation jimme and is with the pain and it's not only

she, but we also that we're also that we're that we have the primisies of the spirit, but gemmings

within us ourselves and we're waiting the adoption, the redemption, the redemption of our question. It's like a lot of but it has much sense.

The proper creation jime. Gime from the calentamination global, from the thermos inesperados, the hurricanes, the tsunamis, the changes

climates, jim, the creation is gimmee with dolores of part. no, I said, and how is the planet, gimiento? Gemir, more than the words, and add, and, of

the same way, the Spirit Santo, us help in the debility, for that we'd like we'd, because, a lot we know we don't know to ask when we'reams.

No, we know, no we know, we know, but the Spiritu-mism intercedes for us with gemmills indecibles, indecis. How does this,

the Spirit-San? not making us the life more easy, not making our heart more not making our suffering necessarily be more short

but by the intercession direct. The spirit the spirit the same interceded for us with

the words, demasiado too profound to be to bespers with words.

The gemir is when one can talk and is so the a dolor, that only is a gemmied that's

a lot of the soul. And the Bible says that God is a time of the spirit to our angustia,

to our our our suffering. That when one knows how we know to or a other things,

the Spirit Saint, I'm going to get to come to and it. And God does

so it and that that gemmied to the presence of the Lord. But sub a gemido,

not an oration articulated, that has been in flexions of voice, so it's a gemmied. If we're not gemm the spirit, jimmed for us. And jimed and clama for us. It has

a sense. I mean, I want to understand that the God of the Bible is the God that jimed. And it's impressive that in the narratives biblical, never

God is a man, with a woman, in a woman, in his competence personal in your moment like we and it's

that God he's not he's not it's that God no, no, no is that

God was because I'm the cargues for the many years to go to

go to to go to the God to be so when God

when God's when God's never in the Bible is oh, oh, sir, just now

that the life me go yeah, because I'm going you go,

and conquist my people, Moises, that liberate my people. Yes, yes, right.

Just I was for jubilar, me said, or me come up a cabinita or what I do you know

to go to do you know. Just, me comes because it's a burridden. No. Never

nobody was in his best moment, never. In the moment of vulnerability

in that the Mois is sent to see a man. Peter is who says,

apart to me, sir, I'm a man a man a person,

Isaiah says, "'Ay, of me, "'that I'm a man "'of the labios impurus "'when God God he's "'Well, it's "'that I was "'that I was

"'that I was "'a type of labios impure "'How do you "'It's a man "'It has been "'one to be "'theirrower of "'their publicano

"'that was "'or-oh-oh-oh- "'and was "'and was "'So, "'so is propitious "'of me, "'pecator.

"'And the pharice "'or, the doctrine to the doctrine, the that's the way to be

the Bible not occulted the defects, not occulted the dolor of those

heroes. For that we're we're so we do it and we put them

a voice of ultratum and the salmos this is poecis discarned prosa

in carne a life Moises was an assassin

the was the was a prostituta Peter reprend

to God he no is embor He was enborrachio. Jonas was racist.

Jacob was a mentor. Juan Marcos abandoned to Paul. Elia's sent him deprimed. He was

deprimed. Geremias, depressive, suicida. Thomas, was a time. Moses had a

temperament of the demonio had ulceras. The secret is that not occultable their

dolors. No they were. Here no there. There no there. There is

occultamient. Not here. We're we've We're not we've got us. Another of the great man of God, Paul,

he wrote about the ruegos that he did to God, and God no he responded to his aggion in the

car. He said, I've got a stigma in the carne. He's to God, his debilities,

and then we can't that the power of Christo to be perfection just in that

stigma. How, Christians do we're that we're that we? How'd we'd say,

God, because it's what it I mean, I'm a a serbo-cult. He was a serbo-cultural. An education superior.

It was the most intelligent, Pablo, of the salon. But, not always the people want to siters at the most intelligent of the salon, because that is a, sullen is a goodosive, petulant. And Paul,

he's He's to avoid that me is a very there's there's

a version that says, for this subliming revelations me was clavated a

a spina a a messenger of satanas no doesn't what is

the spina but he was he was a he was a

a man he he doesn't be to he he

he'd he'd he'd he'd the Pablo, he's rechasa, like all. No, he doesn't have nothing to be with that. It's disocia of the debility.

Serian temptations sexual, problems physical. No see. But it's like a storbo. Avergweregues and a signal of debility. No, want to know nothing. It's disocied. Sin embargo, his incompetence,

his debility, it's a lot to a way that the competency and the fortaleza never could acercar to. The power of God is perfect in its debility human. So,

we're going to to be to do the escalation. First, he resists, then he to learn to

do you, he'll do you know, and in a moment he pere to God that he quitted the

spina. Yeah, yeah. Yeah, I learned, yeah. At final, he's, he's, it's

okay, he's, okay. He's gustusamety presumed of my debilities, presumed.

No, he, I'm going to let's see if they're I'm going to presumed because I regosy in my

debilities because I'm doing quite more more more difficult I'm more more strong I'm not so

this we're not no no no no reprends the debilities there are stigmas justantly the man

tugged is the that we're that we maintain humildes my Asperger is what

is what he is what you maintain mediumament humiliation two or three syndromes more

Solems think that our objective in the is to have more authority and that's not that's not. There's no, there's 10 passes to be secure,

11 pass to to conquer the woman of your dreams and that you see like the Tony Stark of the life.

There are a pass for that you're sure and empowered. The theme is not to show

vulnerability. Because we attract us attract much more. The security the authority is more

we're thinking that the vulnerability socava the authority that we're not to respect to someone that's a person because the authority

is marvellousous the teachers in the aula the churuchas in the chirofano the judges in the salas

audiences those who are in the counter of migrations have an authority for a raltit for a raltit has

they can't denegar the entry or not I've been I've been in countries that not

mention because then I'm to go where I'm a man uniformed, with a placable

and a arm, when I'm a man, I'm not I'm don't know that I'm

a little limited, but has a authority. That's the country. And one has to

have to have to a chance, a bad response to you put a

back to put a here, and you will be to the Angeles.

No, I'm going to a conference. So, so what? To talk. I've got the visa for that and I have the permit of the job. What hotel is going to get? Camilo, in what hotel we're going to? Is that you've got to know in what hotel?

No, is that the hotel is that you know, you know, you know, the hotel? Or you know, you know, the hotel. The man, too, was a bad day. Debe, sure, convivir with the suitor and the and the spouse in house.

And now, now, has a plaque and a pistol and can say to this Argentino petulant that has to regressar or pass to a quartito. That's the authority. When we have authority

or power, all what we need to do do, ask us, and even insinuar and it's going to do you. Entras

to your office and the books are done in the reunions poutedas. Because, you have that authority.

Entras to the habitations of your children, the rooms a lot of ordernada, why? You have that authority. You get a house, there pantuffles

to the sillon, the part of the on the TV, a botana, a cup of a wine, and, and, you're waiting. Why? That's the house of the the bestine, always said that you were to be.

But not we're not just to have authority. In reality, God created to the senses human, for that we have authority, dominion, but with a great vulnerability. God created the humanity,

his image, said that we'd governar over the peces of the sea, and over all the creatures that are the soil. But also I grew

to the human for that we're completely dependent of him, susceptible to the temptation, desnudos, we're made

to be vulnerable. Of all the creatures of the world, so the beings we have to vestirnors to beck

to beckes to beckxed to beck A exception of some marido present that seems a peluche, no? There are a man that's all the other side, that's, sir.

But for there, not is an woman, but it's an osse. All the other creatures of the reigning animal all get to the adultess, are covered in a manner natural with hair,

with scams, with plums, with caparazones. The ironic is that is that menud is difficult for the people of the churches admit to this desnudez.

The stigma. The Spina, always that we're a museum of the sands in the place of a

place for people I'm not I'm not I'm said a lot of the time, but because I'm

consider a pastor because no do the tally because I always I'm always I'm

I'm always I'm always I'm always I'm like I'm I'm sorry I'm about I'm

about the evangelist because the idea is to show authority if I'm a doctorate

I'm a reverend I'm apostol, I'm going to be sub-suvred archangel in any of the moment. When he says, no, I'm a man rot, he's not, I'm a tradition.

The old the ancientes also admitian his lamentos. After the fallida of Jerusalem, Jemimia is a book called Lamentations

that's, that's the momentations, Gemidels. Imagine a Jesus. baron of Dolores, according Isaiah 53, three,

baron of Dolores, in the situation, he gets the tomb of Lazarus, and in bed

to put in to all the world, let's go, let's go, and putter and make sure and chikas.

Whoa, whoa, whoa, whoa, whoa, go, whoa, go, I'm not, I'm, I'm not,

or Jesus in the cross that's that's God, because he has desampared or he

has disampared, he would have done, Well, grits of jubilant, no is for a much, I'm going to resuscite. So it's indispensable

affligers, reconnoce the dolor for a spirituality real. For that I always I say,

no, there's a catastrophe, no there problem more great in the life spiritual that

is submerged in a fault of reality. No, there's a more thing than a nubes

of flatulence religious. Every day I know more people that live and me surprise. Because the religion has given

a lot of people who live in a world of a world of a lot of a lot of fictitious.

I've got to know to know what I'm, how you're in Victoria confessing all I'm

that I'm fortalece a lot of anabolic not condice with the reality I go, no,

but how you go to this is we're going to be we're going for fine

So, one A lot is a dichotomy of the other, not is excruent, not is that reniego of that I'm in Christ

that's no. But, the actual life, spirituality, not is a wida of the

reality. It's a compromise absolute with her that is the reality. Ser spiritual

is to be committed with the life real. For so when someone

to want to to say, how you know that you know, when it's

when you go to me go to the with us with you. Mientrasant, we're here. So,

what pretend we always, that we're consider them spiritually maduro? So, so are you

do they're a leader that's very maduro, spiritual. What is maduro? What finge? That no

heke? That no jim-e? No, no, hege to be to be back or not.

So, because, we, we're an image to beentar, fined us, Apparentedamos The investigators

say that the babies learn to finging the yant to at the six months of age

so that that's that's manipulating to be that's all six months the babies

learn to because know it's an alarm that's a man to call the attention

before let's let's we're we're to learn we we're

to make to simular to I'm going to I'm going to I'm I'm going to since you

know that because I'm that you mean, you know, Mientes because maquillam

all the what's what you know and someone mentioned that not is a coincidence

that God has put our conducts likerimals in the eyes in the

eyes. They could be in some place in some little bit that you're between the

of the feet I know I'm not to cry or in other city, whew in the

imagination but I put in the eyes. And he that's that's all the

front, just where not we want us just where they can see them and they're

because not they're not they're so it's that you're wonderful that never

know when you don't see in the eyes but we're

We're not not we're vulnerable for accident, but for designio. We're design-asier the So what is your stigma? Divorce, a fracassus, a discapacity, the type of body, no you like, what you see, your education,

your enojo, or a series of relations fallied, that you can't be out of and you're promiscuous, but that, but, lejo of that only of that, so you want to get to, and

not it. maybe an addiction, a storyal in the carcel, a storyal of abuse, or receiving it, cobarity, attack of panic, or a formidic,

and a form of your soledat, a child that was a problem, a chef, difficult to complacere, a disease, a problem of the

which can't liberate, an habit that you can't do you can't redimir, and processar, a dream

that you can revivir, an anxiety that not superas, an odio that no dissipates, What happens if that doesn't disappear?

What happens if God wants to use it? Like a Pablo and his stigma? What does if our cicatrices more profound are just what God

needs to for that your grace flue to others to be because that us makes humildes? What does

to me this, me, my head after a time, what How does if in, in the place to try to to arregglarn us

to us, we're present us rotos, imperfect, how are we, to be used as as he wants, what is,

the time, that's a thing, to say, and you're saying, use your time of oration in other

other thing, because of that stigma, no I'm going to be to come back until you're to be with

me in the eternity, will get here, but you're to accompany until

that you back to the sepulcrow. Because it's the only way that I'm

dependent of me. I've told that a lot of times. I don't I'm

not I'm not I'm general but I'm know I know I know

people and that people not we're we're and a day

came the people and they did the people not

not not the world what what does a

a father, if you know that for that they're spirituallyly, it's better that they're without papers? And, yes. Because God no, he doesn't know how we get us to be. It's the God of the processos.

There are people that can't manageer money. Not all menager a red repleta of PES. How many of God he per die? Because they started to prosperer. And then the priority always was the prosperity, the credit, the

the money, the house, the auto. So, what is the tal if the stigmas that we imploramous to God that quitted, the cargars that we'll be, are just what we can't be able to serve you. I'm pasted

a grand part of my life, renegating, odiant my stigmas. Because I have some who are public, and others that are not so but I always said, and I could have been

more capacitated, no could have I'd have I'd have I'd have been done my studies. No, I'd have been made up to have been in other place. And what if I'd manage languages, no? And could have a bled English fluid in the place of Kimosavi that I'm going to hotel, night, today, to be here. And I'm going to do a list of all my discapacities, and me do you know that I'm more in the Deve than in the Aver.

of the truth. I'm just false humilded I'm there's things

no do you the tally in many things when I'm there's there's there's a

way there's a way to make a new like my the Lord the Lord

no no no no no no because just everything you you're what you

do you is what you do you do you that you don't that you

that you that you so the first The other path, not is to

arregglar the stigma, nor resolve it, or justin'rown, or minimisal, or not to not give, or not to give us,

is nombrough, recognize, or expose it, yes, this is I. But it's not like a allegory or to the

odah to the grosseria. This is I am I, the who can me can't, me want, no,

no, no, is to puternern into God. And when we're exposed to God, we need to a

a new community, the fraternity of the stigma. People necessitated, imperfect. And in this hermanda, what's the story more affectuously is the well-being. Not is a lemma

that is written in the offices, in the sites web, in the bulletinies, is practically a lemma for groups of perdedors, addicts, convictors, and other people

of Jesus. The good news is that to admit our stigma is the only that we can do a time. Admit, we're not we're not.

First, we're not, of all what we're impotent. Well, I'm going to be, I'm impotent to manage the time, the transit, the world of the aviones, the economy, the IPO,

the murder, the toss, the football. Then we pass us to a little more personal. During a grand part of my youth, I was very petulant

because I believed that could be to do almost all what had to do, a part of my limitations. I'll say, I'll give, I'll live in my profession, yes.

I can't do my talent? Yes, me contract, at times in television, in radio, I've been contracted. I've got, I'll live of that, I can't triumphal, I can funder, I can make a

organization, I can form a family. But I did that in reality no can't nothing, because I can't sanar to my

people, I can't restore my my heart of my own traumas. No I can't control what the people think of me.

No, I can't make that disappearings, no can't arreggling my verguenance, no can't repair my errors, no I can't evite my at times at 3.m. I'm looking at least

what I'm going, but what I want, that's what I'm burrashk, I go. The Apostle Paul, wrote these words after 2,000 years. Without, to recognize our incapacity to

control our life to say, I I don't know I can't control. No, requires fear, requires sincerity. There is when one is more close to God. Lord,

not is that we godea in the no, sir, this is I. The other day someone me sent me gave a tutorial,

a video that's a second is a Catholic, he's always he's implemented before to cast a

party in his capilla. When the nobios are in the altar, he's he's exige

a ritual of humility, where every one has to to try their list of imperfections. Well, not they can't be imperfections or the path. They have to be imperfections and imperfections.

And admit in things like, before the cur, and the people. Well, I'd say that me cost to express my sentiments with facilitation. Me Pongue-cellus' with little incidences. A-viso, I'm mean, d'Inty.

And I'm afraid to per Dement. Ronco, like rhinocerone. She says, I suffer of flatulences nocturnas. And after the lecture, the pair has looked profoundly

to the eyes, and we're convengamos today and we have a pacto

that none of the two is a and he and they asked you did it

once they're in a court and said nobody is nobody

just they just they're they they're so they they're

to be to be to be there to be to one and

both all unis says both have both have both have

done boberies and we It's very difficult to convivir with me. We're nothous one with the other,

we're culpable of our own errors, we're not strange obsessions, and we're many times we'll get to

a accord, but we're we're doing. And then that's a real time, the cura finally the

cusses. I know that's thinking how much surprise me had been about a person.

No we can't control our life mental, the language to less. No

we can't control the emotions, our impulses, no we can't control our egoism, no we can't control us

to us in a lot of occasions. Then we don't know we can't control our family,

our friends, we can't control the perr a little. And, as much more we're we're doing

to do much, we're not we've done to the thing. For that we're going to

give the a good, welcome to the celebration of the incompetence personal, to say, for that's

we're in the church. I've been a friend, he's a social, apart, me says

always, the good to have to have you always is that always is a friend

Christian, because I think we're people more like, no, we're the people,

we're the for that we're about. What is we're in the we're in hospital.

I go, at the most you're out of because you're a son. I said, no I'm going to I'm going to know, then I'm

going to be but it's marvellousous to say, it's like, I'm going to beck, you're going to be able to be it, it's not, it's my regalo of who I'm the most valioso. And what the other are the people, no has to be with me. I don't stay at cargo of the results of the opinions agenas,

nor the expectations that others are in my personal. It's fio when you're saying, I imagined that you're distinct. Ha! What deception! I'd expecta other thing. Your grandmother!

It's your problem. No, you're going to come to enterer with me when I go to the tomb. So, I'm discovering that I'm the type that he's all, that's sure, that never

is equivocal and that I'm here because I'm more than the rest. No. And when we the torpess to finging,

all we're because we can't continue the rhythm to that that's a minute. So I go the truth,

because the truth will be free, says the Lord, and if we talk about errors,

of equivocations, always put us for you know, because one pierde the fear of deceptioner.

I am so, and am so, I'm so, I'm so, our pastor, funder,

because no there was nothing that could tell him he would be called to and he would

be offered a good or he had a same style that they had the women

to share to share problems. Juan Carlos I have a problem of zeal and envy

and my my I'm I'm I'm I'm more still,

I'm more celos. A sometimes I'm not I'm I'm also do the

But, but you know, but you're that Jesus was to them to be in him,

not for the them to do you know, and the is that the people. It's not

that I'm a lot of me too. You know, did you? I did it. Marvellous. That's wonderful.

That's Lendon. And I could be about my pincodor, and he

also. And that effect, dominow, provoked a reaction in a chain of liberation.

Because in a world full of falseed a-fingement and superficiality, how little to find a person that

you're deceitia and you're saying, yes, I'm a woman deceitent, no I do do, but

this is today. Me told them the story of a man whose a new

to have a sep hermose was frustrated for an invasion of urugas of

gusans. This second appeared to rocea with insecticides potent. And when appeared new assurugas, they said that

had to go to the gardens of the city, because, perhaps that were not that were by door-by-purdas piquing the sorrugas, but they'd

to appear. And, after consult with books and with expert, decided to write to the Department

of Agriculture of the United, who, who'd, they'd be sure they'd be to do with the sorrugas.

After three months of to wait, he gets the Correo he with enthusiasm and read the next

Distingued sir We've analyzed his problem and consulted to numerous experts

after of various deliberations we've concluded that we can't give a good

advice we we aconseh that learn to that sorugas because

they're with the So, so is the advice that you're going to give to

your life. The same. Glory to God, for the orugue, don't think you

in someone, think it's in something. Glory to God, God, because they're going

with the garden of the God. Glory to God, for the divilities,

for the stigmas. Give an applause to the Lord of Reyes,

let's, let's, if that that that So that's that's hear that it's

good the the rey is in house oh you're

you're thank we're we're and we and here and in

house we we're we're the honest and more

sincere that we're sure that maybe the most

honest was when we we're I I'm I'm

I I do you I'm but there other other

orations that super in that honesty. And it has to be with this is today. Not is a floater, not is a desden, not a narration of decidia. Not that orations, well, I'm going to, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, no, to do the

truth when one confiesa, this is my debilidad. This is I am. I I learned that the Lord me a when I'm a when I'm a devil, I'm from a religion where one had to

apparent to God for that you amara. And then I did the way in the regla of the real real love when one

is the most one is new is the and even still they're amando as you're saying the domino

that's love when there's when no there's when no they're when you're saying if you you're you're going to

you're going to do you other, moderate, when they say, I'm so, like you're like, then you know, one can be

for love, but that acceptation, oh, that's impressive. And I want to be together we're

here in house, to accept who we don't we give us to God, that we

accept, because the or the oration offending to God. He

us amed that before we've had been we've been to do. I know what we were to do.

And us am, how you am, Princepe? How you am, the Lord Princess. In his hands you have cut out. Oramose to the

Lord. Padre, thanks for this morning. For this tardo noche, where they're seeing,

according the uses, orarios, the same, and the Lord, and here, I'm a man,

a woman immunded, the labios. Sir, apartate to me, as I'm, as I'm,

I'm a man, or a woman picador. but I know you're going to apart

and I know you're going to talk these labes with brasas of the altar I know there's a

purpose I know there's a plan I know you have things things

for us Lord multiply bendisenos gendan us give us give us

double triple quadruple portion of the spirit the the major

bendition that you have for a person all all all

all all over and say Lord I receive this

Lord I have transmitted what I have He has been said that I've I've been told

the intellect, but I know that your spirit has to have taken the heart. Where I don't to get to give you, I beg, God, a

double portion of your spirit in the soul, in the body, in the spirit, that children, young, and adults,

receive an over, a double portion of the spirit, a Lord, is your glory, sir, is your presence,

more, more, that sobreabund of the north, of the north, of the east, and the this, is

a wind of other part, confirming, affirming this power.

Thank for the stigmas. Gras for the spina because your power

is perfection in our debility. Grasias Lord, because you have placid

us to you have placid bendicern because you have been done over the load of

our be good for you, not of my name, thank you. Thank you. This word, keep in the heart in the in the

people, in young, and young, anciano, and adult to declare your benition, in the body, in the soul and in

the spirit. Amen, and amen, glory, Jesus. Dallel the major applause of the story to

the Lord of Seniors. That God you Thank you. God, that God to guard and make a

resplandlecern his rostro over you. After the domino next. 9,

12, 30 baptism. Chau.