Dante Gebel Live - Fuimos Iglesia

Episode Date: September 13, 2020

Una de las realidades fundamentales en la vida de cualquier organización, es que los sistemas se fosilizan con el tiempo y la iglesia no es una excepción a esto. Lo que empezó como testigo de lo milagroso se volvió institucional y hoy la iglesia tiene menos de movimiento y más de establecimiento. Es tiempo de cuestionarnos si estamos marcando una diferencia en la sociedad o sólo nos  estamos dedicando a celebrar cultos y a poner trabas para que la gente rota se acerque al Señor. ¿Somos ekklesía, o nos hemos conformado con ser kirche? ¡Un mensaje confrontador!

There's a old story that contains much a grander a gracer for his tractor and his

machinery agricola and as was disconform with the quality that they were

the locales he started to experiment with his own and finally

he went to a great quality and the the the people

they were to give to their because was the quality

superior for at least, of all what what had in that moment in the market. And the bidios, it obligated to augment the time of your project, and, little, after, invirted the money in the machinery

sufficient for a, for a small fabric. With the time, the ventas of the granjero crecerned so that decided to leave the agriculture to dedicate to produce grass a time complete, no?

Contracted employees, and, And, and, and, and, and then we would beurril to do the

world, and the grangerer derived his gran' derrived the finca, and constructed a grand plant

of, the, of the fabrication of the gas in their place.

His machines of grass were to some a few, a many of

pieces mobile to maintain all the day the orders that

were to the people, and then there had noticed. Much of

the grass that the grangerer produced, had to be used to lubricate the millions of pieces mobile of their own plant. So, at the time of the years, in a manner imperceptible,

his own fabric grew, and with it grew the costs and the demand of grass, more employees, more maintenance, and the point came to

the day in that the plant of grass no could satisfy the orders of the clients and kebrew. The reason, all the grass that produced was

to be used in their own machinaries. All what were used in their own own their own

people. And when I remember this story, me came to the time the times that this is

in our congregations, we use them all what we produce for auto-maintenern us. We know,

from the initial that we received of God the task to get your a heart

to the world, and in the culture Christian, that we're we're

to keep our own our own our own way of our own way and we're not the

time, and there's not a particular in that. But we're we've always about

who we are, and what we think one of the things more disconcertant to the people the leaders of

the church is that the majority of the people of the church no know what is the church. No, know because

there is the church. Preguntal to the person to the mind when when he hears the

word the church and you will receive all class of responses and all will

be all are in the order of an an an an temple,

the place where I reune one a year the place where the world where they're in the evangelicals

and the tragic is that that's that comes to the person promedio when

they're in the church is that is what was really in the

time in the the church because in the first the

church was a movement with a message very

centered in a mission World. And they were men's women who were not given to what they were not for what they had

seen. They were testigos oculare. So, so that's the church. And that simple effect, it puts a church in a category different with respect to all the other movements

religiouses that have produced in the history of the world. Because at the end of the And in the case, not were the ensignances of Jesus, the philosophy of Jesus, the that they're the followers to the streets and at the four corners of the world antigo. It was his resurrection. They were that they were told them what they had seen.

So, the men and women who formed the nucleus, not were simply a group of followers of a doctrine, of a philosophy. They're the testigos of an accountimient. They were the testigos of

a movement. And, without we were quiting the moving to move to make a word of the words.

We went to get into the movement. The problem of the church is that one that was legalized

was organized. One a way legalized was organized. insupportably organized. And what he started as as a testigocular of the miracle,

so it was institutional. And at the time, the church has less of movement and more of establishment. Menes of movement and more of establishment. If today, in any part of the world,

says the word, church, very few people are going to think in function of a

very rare that people say, it's a mobilization. They're to think in a

temple, in an building, and one of the realities in the life

of any organization is that the systems are fossilizing

with time. We're going are archaical and the church

is an exception to this. I think me that

to advance because still not yet I'm to get to the year to do you

the world in the ministry of Jesus in the there was a debate constant

about of the identity. A me I like that in these

messages one one can see a one of one of that means that

has been that's heard of you've used to you you've years,

you in a time you want to you permit the

benefit of the a little bit, like you're saying this for the first because the word is alive and God can't talk to a mode new with the same word. Ojos new.

So, they'd beattied who was Jesus, or what was their identity? It was a master, was a rabino, was a prophet, so if it was not if it was about of Nicodemo

as if it was the woman with that he conversed with the posse, the question was the same. Who is this man?

And finally, Jesus decided to confronters directly to that question. So, then, he said to the first question that all of those had been having been doing to them. Who does the people that are I? In other words, what do they say, of me for the case? When they're the messiah or of Jesus, what are they? What do you say the people, what are you?

And as well, the disciples, they responded, basing in what they had heard there were people who had people that Jesus

was Juan the Baptist that had regress out of the mortals others suggested

that Jesus was the prophet Elias of which many Jews think

that would would come to the tomb to present to Jesus.

Jesus he said the question directly to the two and you

who who says who I. So, if you know the history, you know, you know, Simon Pedro, was the the answer to the immediate. He says, you're the Christ. You are the Messiah. You are the Christ. Christ's

meaning messias, the ungid. The son, the child of the God vivient. And with the same rapidness, Jesus he says, Dichoso, Simon, his sonas. Because that's not to do you know, no, no te wasreveled, no, no reveled no, no reveled no but you know that it revealed my father, that are in the

heavens. I tell you that you are Peter, and over this pieter, I'll edificate my and the gates of the reign of the murder, no prevailederan against her. There is when some people say, well, then

Peter is the first Papa of the church, is the funder, no. Jesus did an intelligent game of words. He used the apodo that he had given to Peter to relate to his proclamation

of the church. He declared that the pillar angular of the church would be inspired in the proclamation that Peter had made

about his identity of the identity of Jesus. But there is something that is used to the Bible

to our language. And specifically I'm, I refer to the significator of the terminor

the term because the term, Greek, traducid as a long of the New Testament, and of which

is a word in Spanish is Ecclesia. I want to prests attention to this, because this is the base to

construct what God will say now. Ecclesia. What is possible that you know is that you

not a term of use religious. Ecclesia was used to talk of the citizens convocados

to a reunion with a proposito civic, for example. We're to do a

ecclesia in contra of Rome, a ecclesia a favor of the Cesar, what I see

you? It was used to refer to the soldiers also we're going to

a church with a a purpose military. So, a

a a was a reunion or assembly of people

that had been have been have been convocated with a proposite concrete.

And the word ecclesia never was referred to a an edificio, a

a place specific, it was a a movement, a a reunion, a

assembly, not a place. And the people were people are very

people, and the literature secular, as the literature sacred, the

word ecclesia, always a reunion of a person unied by a identity and a reason to

be that they were common. So when Jesus uses this term, the disciples, they were saying,

I'm going to edificing my proper assembly of people, my own movement of people,

and the ciment of that movement, I'm going to do you. If the the word is Greek,

Listen to this. That me always me called the attention this, me voled the top of the process.

If the word Greek means a reunion, why our Bible not is

limited to have been to be the idea to consider the word Greek ecclesia

under the word Spanish of the language that no has to do that

and that that's that explains in part why the movement or desperado

by the resurrection of Jesus is institutionalized. That's why the majority of the people think that the

church is an edificio until the day of the temple or a place, that makes that the

people get a attack of caspa when they said they're they're I'm including.

One at principle one at a lot of valga redundance sentiments encountered

when they're what we we're we we're the church. Now, at a

time, if one of the history, the ecclesia, he's a movement, logical. Yeah,

not it was a group of people in expansion, that partia an identity and a reason to

be a common. It was a good. And the Romanos had to each one

of these places of the Italy, especially. And also many countries of America Latin have adopted, basilica. The word

Latin, used to identify an edificial or a place of a reunion is basilica, or they're also cathedral.

The cultures gothic or Germanic used the word Chirica, Chirica, or Chirica.

No. I don't know if is quirica or Kyrika. But it's a a word rarer that was a word that's that's

a German modern in Kirche of that's because I'm because I'm a good of German Kirche

So Kirche was the word that was the word that the word significable Casa of

the Sir someone said Kirtche was a house of the church and it's

used to refererer to to all place to so I said that

the word church Church, is a not a traduction of the Greek, it's a

substitution of the Greek and it's a mal substitution. The term German

Kirche and the vocablo Greek Ecclesia are two things different

and I know that someone says where you go to this to

do you to do you say a a Kirtche is

a place if the German said the Germans said

Kirtche It was an edificio. A ecclesia, according the Lord Jesus Christ, is a reunion of persons with a purpose determined in a movement in expansion. When he said,

over this pieter, edificare, he said, my ecclesia, no, he said my kirche. The doors of a kirche can see,

a basilica. The doors of the ecclesia of Jesus not see in. And with the years, the church,

now not a movement edificated over the comprehension of who is Jesus and that he's a

tomb of a small. It had converted in synonym of a local, of a

temple, of a denomination and the the the worst is that that any

that was that was that was that the church, was

also the was also the was the the congregation. the duenio, if a pastor, the sacerdote, the rabino,

the obispo, who is the apostle, who wants to that were the edificio of the church, control the scriptures and control

their interpretation. And if to that is the mysticism, all what does that that control the edificio

is to put distance between the oldenets and the leader that control that the the church. Because the mysticism

communicism communicates that who controls the church is more than the other than their own to their little their

never will be able to be mystic create a mystery. And with the mystery comes the temor. And to the leaders we

love the mystery hallelujah, I'm ungid. You've been in Uber but I came in car

of a fire. And that he's the control the church to the timon of

the nave. And one once that the leader, log, that his audience, think he

is someone special, because he controls the church, the church, the way of the

way special. It's like the capataz. No? The key the the way. Different to

what the Lord thought and he deo a movement. When we we're always a new

of that building of that is the pastor, the apostro, or who can say. Mixla

all that with a postura with a postura of the a predicator of the sanai doctrine, and

nobody never will put in tela of the decision of the leader. Capas that his conjuge and

his children, that know in the intimacy, know that's an hypocrite. But as it's a

customre to the good life, the money, to the money, to know, the

his kids, a lot are a matter but it is a tapar.

Because to control a church a to maintainers alighed of the evangelists, of the

instructions of Jesus and of the example of Jesus. The evangelists could be a problem for those who want to control

the church. If you're going to control the church, as a business a new not you

don't you don't you never to get to the Old Testament. It's more easy fors

the interpretations from the genesis in the but not cruces more

than you malachia because no, you know, to you're going to what you do you're going to be the things that's

things are the for the people who are to be able to get to be a part of Matthew, no there's

nothing to control. All is a movement. A part of Matthew, no there's Jesus in the

cases. No, is almost practicing never in the synagogues. It's, with those

they're to be in the building, not they're not going to be

to the people outside. And Jesus, he loves to be with the people outside and not into the building. And for the general,

who says to have a call, no, they're in a movement, thinks in a church like a temple. Continently, I mean, me

scribes in the social and say, I have the call to predicate. And if you imagine, on predicating here, in

your congregation, where it's, after a pulpit. To me, me say continually, we're going to continue a platform,

me going to grab a disc, I'm going to write a book. Nobody, or almost nobody, is imagine

to have a thing to do you know, everyone, everyone wants to have done to work in the edifics.

And to the evangelical us can't to be a call, de unction, we say things such

as absurd as what the important, not your capacity, but your disposition, God,

God, be the person, you know, you know, you know, you know, you know,

you know, that criteria. Hefe, no, me quittery the appendice? No, but I don't know, but no, but no,

it's a good exposition. You take me them to, let me go, let me go, let's get me them, let's do.

God, to those who don't have to do you know, it's really. But that doesn't

convert to a ignorance in a virtue. In the moment, that needs the Bible,

says the Lord, the spirit of God you can to try to the word to

the word to the For that's not an argument against the preparation academic. So, to sustain the exceptions

as if were the regla not is only a neceda but that's contrary to the scriptures. But at the

point, to not go in the theme. We're not we're moving or only we're not really

we're doing. One question that we have to make more than never now, during the

pandemic, the leaders. We're making a difference Difference in the world, in the society? Or we've been for a year dedicated to celebrate cults?

We're organized around of a mission, of a mission, or we're organized around of an antiquated model of the ministerial of the generation past? We've seen that

we're going to do that we do something when we're talking and we say to the people that come in the place to go. we're in ecclesia or we're conformed with we're sure we're seeing I'm sitting to churches

for people of the church nobody was said but it was presented that the churches were for the people of the church and the message that was made to the world exterior was well, one of you commences to comportartes like us,

one way that you musters fruit then and only then you'll uniting our group and be welcome. And we had the tendency I said

in the dominoes past, we had the tendency to be in contact of all the church was that was

and that's never for something that something that was that we're so we're against

certain style of music that the rock was that was diabolical after the

after the hip hop we we were we're opon to the alchal to the

lotteria, to the cinema to the the moda to the homosexuals to

and I'd the impression where I'm that I'm that we're that we're that we're or someone

to becotear and for strange that this was that we're not that we was a that for us

that was that was the model the changes to the people to the people are so changes

with the form in that we're we're the model that we adopt us as a church. The model

always terminate defining the church. I had a pastor a German, always, not a perro, a pastor, a nationally in Germany, that said, so is how it's how the things here.

So, we've done always done, and so it's going to be to be. Punt. No, there was a place of discussion, no, there was debate possible. So, we're the

model. And with the time, the churches are the model, a way to do the way of but it is supposed

that the models are a middle to make a final or not

the models are created to the mission of

the church in the past all the people the

people the but it was that a generation

so the model to the men the and

the truth is that in the case of

the the churches, the susteniment of the model actual, it's being the mission of the church, we're doing

not going to help them, no matter, but they're to preserve the model. And the volunteers are

trained us with that model particularly in the MENT. C, D.12, the C-14, the cellula, the reunion in

the house, the model of Jesus the model of the Spirit Sancho, the name that they want to say they're

not saying that they're not. But who can see the church, are trained with those models. The presupposts are created around

of that model. I did a, we did a, we did a gira of almost three years, called Authentic. At the principle, I was called Intim, then he was called Authentico, and the year past, 2019 was demensial because we had six, seven, eight

cities, a few, times, for a week, and I I'd have that conference that would have three hours, and in that conference I'd

that I'd that the models or the ways to do the things that we're we're we're in a

transigente. It's a little like that sofa or that old sysion that our parents cargabing

in house every that every that were I'd say I'd I'd say about a shillon

I'd we had we had in house. At the first they were in the sillon

bird because they needed in a place in a place and the

whole and then after the time was more more than a

place. Entro to form part of the family and more

the important more and finally he was associated with

the records there had a one of the manchas

and they were and pegs emotionally to a newble. And when it was the

moment of muders, a pese, the fact that in reality not it was in the new house and

with the new decoration, they put it in the carmion, and they were inbalar, and they were going to

embalar or unpack and they're moving with the shillon of the wheel. And that the sillion

red doesn't pick it with nothing. It's discolorid is full of the

but not they can disprend of it. because what he commenced as a a solution

to a problem hey, where we we're going to be a mascot but it has a

same dynamic to the life of the church and it's devastating with a

signion one's but in the dynamic of an a church is terrible

we we're we're we're we're we we're we're

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

that you can't can't the hymn. If not can't the hymn, no can't or not for the children. We can't sing, the children are of Christ, if the child is blessed. So, we're having

any example. Like that's, like that, to go to things more serious. So with the time, I get a generation that says, I don't me going to sit in this cission,

verde, not me to sit down in their sofas old. And that generation is a marcher to go to sit and another place. has another

way to conceive the church there's a way, there's many people, there's a lot of people saying, I'm going to

my offrends and I'm very. And some leaders we've got a tacked to caspah, I'm trying to make a lot, and we don't understand because the second

generation no want to regress to the same that he goes to go back. The church will be to change. When this pandemic terminate,

the church not will be what it was going to be to be a this is for Satanas this is this comes to

us. We don't understand because the young don't want to siters to sitars

fios and antiqued. No, not cab in the case, because of why reason not want

the stories associated with our manchas. The models of the ministerio that not sustain the mission of the church,

they're impeding that mission, and what is the worst, convictings in the mission. One of the reasons for

that many churches are that are not I'm about now, I know of before that

the COVID-19, churches that don't can grow, a church that have been acientos that are

that the leaders of the church am more his form to do the things, his models, than the

people. For that we decided in River, with all our errors, but we decided we

to launch us to the market of the people and the people rota.

That's a market grandissimo and we can't we have been competition

and we're we're going to make all our correct

consists in to assure us to that we remain in the challenge of to predicate a evangelist

for a person and when a lot of they're going to say, the fact, the fact that this

people are we get casetazos between us and we say we're going to get a lot of the

person. And if not the cachetazes not the not do you. And to do that we're not

we're not to be to make sure to do the way to always we're doing, this to muebler

casas not can't be able to be to maintainers always this to envied

to give money to the countries, we have to be able to keep the strategy. I,

for the least I'm a terror to start to start to be to be to be

to make a new strategy. When I got to this country, I'm about here to be

here to the United, after the person to he's the poncho, but I know, but I

percat that the mission of many churches consist in to pay the accounts. If he's paid the account, that's all right.

If the pastor has a good salary and and he's the salary of others that are in the plantilla of employees and all can't sustain. That's all perfect. The majority of the churches locales

no see an urgency to anything. Until that the money begins to fallar. When the money begins to get to get back

there's a great preoccupation in all the world of can't gain almas. So, is that I'm talking about of here.

Not all. There's many people can't pass a year without to be out of any more than

some of the children, and nothing they will be to be a little a decade, two decades

without a only one decision of faith. And nobody convocke a reunion of

emergency to see what is going. But no doesn't get to cover the presupposts during three, four months

a year or gets a pandemic? All the world is worried. They're talking to change of paradigm, that we're going to to look at the manner, the form for that the people regreces. So, no, that you've had been a encounter with God.

What he was to fall of a roadies was an encounter with a call on a call upon a call upon. And one of the crisis financial, you know will be to do like start as well as like it's like like it's like I'm going to

gringas I'm going to we're going to help us oh no it's not trying to money

yeah but you know there's there's a there's always so you're trying to get into

money while there's no problem no me affect my cheque when

when you start the money all the people start we need we're

we're a tragic reality is that there's a great majority of the church that

not are disposed to change, while the finances not are not obliging

to make it. And Jesus had to have to have to this first to their

model. Sure, alleging that was the model of Moises, not they had invented

them. But when came to the year, they had added to,

they had adapted to that the system of those times was a

some a And the question, one of the questions for those Jesus, if Jesus, she all jacquist, that was the Sabbath, for example. No important that in the Sabbath could be able to get a cabra

that had caught in the pozo. But sanar to a creature made of God, no, it's a prohibitimus. And at final, of one of many of the many of the many of the conduct, correct,

on the Sabbath, Jesus, Jesus, the next observation. The Sabbath is for the people,

and not the people for the Saturday. The Saturday is made for the people. The people not so

did the other things the other things the way. They were the model was the that was the

priority. And Jesus he said that no, that is the people. It's the people the

that has the priority. The Sabbath, and with in the total of the law, had been promulgated for the benefit of

the nation of Israel. But God never took the intention of that the Jews were to give to the law. What he was

that they were that they were a man. The law was a way to get to a end.

God said that the Jews amaran to his progimo. The law was also a

way to get to not you did you did you did you did you were in

of being with the Voluntary of God H, men that were dedicated to protect the law and the same doctrine

in the man of them to Jesus. And the tragic is that they were they were they were

the reason the existence of that the law. So the the church vyingdon more

for here, is full of examples of what what we so when we when we

we're we can't we we're to be the reason for the which the

church was instituted has the same has been a reason why a question, it's a lot of

a purpose to say, and a moment in the whole all the ideas new and innovator that was a year ago, 20 years

after, 20 years after, 30 years after are now Roman, now, in tradition, as I say when we're when we're

how to do you and we're the why, is the serpent in the desert.

We're adorating a vaca a vaca a when we say, we say,

we're to come this of my body, I'm this other partied, do this

every memory to me, I'm when we're when when we when we

when we we're Why prefer to not to take it? The same is the baptism. If it's like to understand that I'm not getting to die and nacing to beckyce. When we learn that to accept

to Christ, you have to pass up in the front and the people repeat like a lot in the world, it's a catasot, tarot, in my heart, accepta. When the people repite like a lor, while mastic a chicle,

he learned how to do, but no, you know, but not you know what he's doing. So it's an ocean of convinced in the place of a group of converted. And not I'm talking to modernize the form

or that I'm a loquite that wants to modernize the world. I'm going to preckar with gin rotos, camperita of quero, chamarrita of quero,

put me a tattooage in all the body and that's not going to be different. I can be more modern, but if

defiant my model, for the mission, I'm being a Christian no legalist, but with botas chetas, botas cool, and prendas of sarah. But some people think that if I'm put the botita and the gin, oh, we're the church of the loquitos of now, if we defend them the model of

the botita and the gin roto, we're going to like the German that's saying, so do you do, the only thing that's the thing is the thing. So we're a little more cool, nothing more. So, we're not to us to decide. We're going to be the guardians of a model or we're going to be a a church that he encante to assist the

people that is a rote. We're going to be a church that the people who don't have to come?

I grew I'm going to people that the church was for a person that's that's

that's people. I'm I'm too familiarized with that class of church.

I always I'm a legalist in recuperation. I'm still still still still sitting in secret to

the reunions of legalists anonymous. So I went to the room and I go, hello, I'm going to, hello, Dante, I'm going to legalists

anonymous and I do therapy. The problem, in that then, was that we're going to we're going to, in the church that I was born, what significable to act as a person salve? So we had to decide

what were the pecados that could commit the person salve and what were the evidence of that the person still not was a

other of all the other things, as I'm that the lists were going going to

the years. Peor even. Those lists of people never coincid with

any list of the other that are in the new

Testament. During long time the divorce was in our

list. I had to get to get to I'm to say,

to to put to to years, well, there's to err that he's a murder, that he'll get a cancer, and if he gets a cancer, and if he gets a little bit of a disgraceado,

and he'd be there. And apart, the type was with a mark, divorced. So, something, something else. Ser madge solitaire, in my time, it was the poor, because the peccas no prescribia never. Because, while the pique

crecée, and corretiaeva for the temple, it was a recordatorio of the metida of pata. So, if at the The more the chick, then she was married, and the new, no, no, no, no, no, no, and the other one, but, and that nene, who is?

The other, the other man, Malia. And is, and is to her, Malia? And that's, the kid, he had 30 years, the pelon in the pat, so, and he was, and he'd stilling, recordant to the mom that was mad a solterer. So, never, never, so, never,

So, it's included in that list, the codice, to the celos, not the calumnia, nor the chism, no, or the murmuration. In those churches,

the languages were bifida. The people had been all the world. And the people rota, the people that had problems, no, was there were in the world to get to

those churches, and to talk to their luchas and his temores. It was like to enter an hospital, and the first that they said,

don't have to the disease Cae. So what they were tap it's a all the whole,

for the whole, for the situation. My my wife said, my mom

said, what's tap, not it's cura well. And tap the problems

maintain a person in a favor of the church. Because as the

people, all the people love, or it's but only

it's to keep to the that's the people

and the churches destined for persons salves or santa are replet of hypocritas. It's more it's

impresindible to be hypocritic to form part. That's the first requisite that you can't

in the course in the course of the time. A part of now, it's to be

a lot of my matrimoion is a disaster, shh, no, no

confices. Yes, but my marido, no, no, the woman subject to

the jeta's the that he does the marido, but no can't quecharse. Yes, but I have a problem economic, no, in the name of the Lord, 10 me,

offrende and he's going to go to pay the rent, no it, no-do- So, the transparency and the sincerity are dangerous as in an church created for people of churches

that fines. So who's is mal-parated in a church that people that finge? The grace. It's difficult. to extend

the grace to people that think that not it's that he

doesn't and it is difficult to admit that they need to when they are going to

receive. So, if all a all the people finge. I said

that not to keep to people. Nothing says the word hypocrite

with more velocity that the that the Christians expect that the

that the people that get in the comporting as the people, when the

middle of the people are the people not not the part of

the they're they're reclame to the rest. The Apostol

Paul says in Colosense chapter 4 verse 5 and

andad sabiam for those of the afura redimying the

time be your word always with grace sasoned with

salt for that you know, so I'm I've seen for years many times many times

that were replet of salt and sasonado with a little of grace in a bit of gregn't with salons

with salt as soon as the apostle all red saladissimo and something and something little chiquit

of grace not so not so not that not that not that is that is that is

the reason for the why many people without people are people are not being being being being standing

without the world of the spectrum of the spectrum I'll say for that nobody can't

get to those who affirmation that the church is for the world whatever any way

that's a time you when I was youngcito we called churches liberals the

the that the people the people are not the grace, is the

truth. Because the truth in the tone of something of absolute, not is a media

truth. We are not we're not people, we need to correction, we're we're

we need a salvator, that's clear. We need a second opportunity, we need a second

national. So, as I'm testigo, of all what Jesus did, the

Apostol Juan resumed the enfo in the enfoque of Jesus of the same the way. He says,

and the verb is a man, and habitou between us and we've contemplated his glory. You can

look at Juan 1.14. And we've contemplated the glory. The glory that corresponds to the

unigentito of the father, is a great, and of the factary that you

can't be you know never this, but it's good that not forget these two

words, gratitude and and the , I'll do another again.

Grace and and three verses. Juan, he's the same idea.

The law, the law that's made by Moses, while that the grace and

the truth, we're God, Moses did the law, but Christ

brought grace and truth. And I me me really that.

Grasia full of grace and the balance, not the equilibrium between personification of

those I want to you're going to press your attention to because you go to the head

as well to be the Jesus, not came to to get a between grace and and what

we're to make we do we do we to make a a church not a little legalistic,

and also a church came and he brought a measure a great-a-a-a-a-a-a-a-a-a-a-a-a-a-cli-cli-a-cli-lis. and the truth in all the people with the person with the

man was in when he was called when Jesus he said to the woman trapped in adulterio I'm not I'm sorry

and not go backer in other words you're a peccator what you did is a peccato is bad

well I don't I don't I'm going to do you know what you you're you're I'm trying

to bring exactly that you not you the grace so Jesus there not

He, he's not to get to look at an equilibrium between the grace and the very, well, too, you're talking, to say, that brutia, that's doing bad. No, you're doing well. No, re-bago the law. No, he put,

too, conditions to the grace. Well, adulterer, da three months of fruit. A-per-all-if-ed-all-en-sue for three months, and you do you grace. No, he did the word, and he gave the grace.

He gave a dose complete of both the things. So, our comprehension of the grace that Jesus has seen you

is the way that we're going to make the person to get the person, Dante, don't talk about the grace,

that the people will start to get to get a, to get, the people go to go to be there

and a lot. And to be our application erroneous of the people, What would have the church if I didn't feel more?

After demonio, me said from from the pulpit. Now, in Jesus we discover we that the things don't have to be so.

The grace to be a very badgeria the level of the level of the more digerable

no let's let me call them a error. It's a piqued. When when we're to Jesus

to the evangeles, we all about the what it implicates the the people at the same time that no condemn the people who are the people who are the only

group of persons to the people who are continually, were the religious uncapaces to offer grace the same people that were used

to the truth to control by the cause the term and the condemnation is what always wanted to control the

temple. So it's easy to create a model of an idea in that all is a the truth. And all is doctrine. No,

the hair hair. Cauts. How it's just it? Fricade, if you have very adjusted the fadda that she's all right? That no, they're depiland. Because he's put a tattooage. Averigua if this tattooage was trailed to the ante or he put it now. It's easy to do a church and it's a good. And it's just a lot of church. But Jesus no de facto in the mess of the two options. Let me say this. Lear the Evangelios.

And you will cost much work to find a only example I'm a question, in that Jesus has been

justice acquitative. So, he chose 12 apostles 12 apostolets in three centenaries

that there 12. They gave a preferential to three of those 12 that the

other not tookier. No sano to allos, no alimented

to all the multitudes asambrientas. Because Jesus not was a socialist. Not a- to be, a-beckon, how so-soborrow? Repartan to them, all the other, too, all the people

have to have the same. He was in the defile to invite for himself to the house of sake-eo. Why that's ake-o? No know, because no other. Because it's not people more

purer. She assured that one's extra-s stills with life, but it was made to be the lastero. And what do you say of the stank of Betesda. Jesus says that

he's called a only man between many people, because we're to do that. We're the miracle of Betesda.

There's a lot of the people who people who's people. I'm imagine to Jesus coming into

a point of feet of saying, permission, pardon, with permission, but don't, pardon,

with the until he he can't, he says, you want to say, and Jesus he's just

he, and he's and he And then, he's Abro Perviso, Permisso, excuse, chico, Permissot! Because he doesn't

a crusade of sanity. And so it's between the people, and he's been that's been sanado. You know,

that's not just. Now, to see what what you do you see? The young

rich, that to get to that's what you're to do? What do you do?

And uners to the group of the people of the And some months more later, he susurra, the criminal crucified

with the same day that today is going to encounter in the paradise. Why not he pere the same that he asked the young rich? In serious, de, really? One of them has to consangar

the rest of his life to Jesus and all his finances and the other is curtail when a minute in the reloge. And so I can't and continue. It's like an apparent

incoherency of Jesus that was like loco to the leaders religious those believers religiouses. It was always the New Testament. Sometimes we're going to be a lot. No, we can't explain. And Juan

it's attribution to the compromise of Jesus inquebrantable with the grace and the truth. I'm the impression that in some place

in the apparent fault of justice or incoherency or that lack of constance of Jesus or that fact of equality of equality, of socialism.

There's a piece on the form in that we're in the way we're going to this day to do you. I've worked

in churches that have tried to be just as we're going to operate justice and then the justice was a

excuse to not comprometer to not to be a question of a coerencia is a questioner to

do not a good the leaders of the church were in the excuse and if we do

we do we do we're we're a fila, have to do it and for all the and why don't

not get food? If we're to get to make a time, they're going to think

that we're a lot of a church not in a church, and it's a chomble, the liegeer,

of a cartoner, as a country, and as a page. And to that's

no, I'm not, I'm not, I'm not I'm not I'm not I'm so. I don't

say, if not you can't say, if no, we can't we're we're not

nothing for nobody, because no we can't do for everyone. And the best enfoque consists in to do for one what you'd do you want to do. Because for one,

that's the difference. I always I appreciate that a pastor of Brazil he predicated my mom. Mom, he was a infirm of cancer,

and peser to 35 kilos, not was known. The church was a chiquitita in the Barrio of Vizzo in

Buenos Aires, and that predicated, and he said, and what's going to say the difference, the old, and the dearie? The other one, because he predicated

my mom, today, his little, that in that was a time, he was he was getting to all the world, to

get to this platform. Imagineate what I said, no, what's going to do you do you do, let's say, we

do we go to not, we've been a girl, that has been in a farmer of cancer. I've I've seen the intent of the

churches for actuarer to a way coherent, but also I've seen how the dedication to that coherency is interpone in the way of the ministry. For that has a beauty special, the grace and the

truth, because they're complemented, because are necessary sambas, no are the extrems opus'posed of a poste, are ingredients essential, and with doses massivas of grace, and, of

really, no we'll have a church a good we're in this. Or record to

this. Because there's someone who can say, well, but it's not so it's a

great, maybe maybe it's maybe to be a calzone quittal. Or

you're in a moment of your life, no me you know, or you are you

or you are a decision a tonta to convert to be a disaster.

And when you were your version more desastroza, what you've got, legalism? No, we'd want the legalism. If we were a disaster, my papa, lived a borracho. You thought, you'd think, you'd be thinking?

What necessitated? What did you? No, you know, how it has to be the church? Now, what necessitated you? What did you? When we'd say, we'd say, we'd say, we'd like us

accepten as we're we're not we can't we're like so I'm saying that other I'm going to do you know we can't we're not the song that can't when millions corren

from the altar from the campaigns of Bill Graham that's like I'm that's what Jesus is what Jesus is for me, for you and that's what we need to import. Lucas

says that the church start in great, no? And then the gentiles start to

hear that Jesus resuscit and they're and they're and they're they're in to join to get to

the group of Jesus. That was a group that was formed especially by

Jews. And many of the Christians Jewish not were prepared to

that that come to the gentusa. Jesus was the messiah of them. And until the day of

we're playing for who has the exclusivity of Jesus even in the evangelical. No, no, look at the quadrangular, no, no,

those of the Assembly, no, no, those of the Union. But you're you're going to the Assembly of Suisa or you're the

Asamblea of those Tano? Because, lookate, that the Tano uses mantilla, and we're always playing

for the stupidity of who has the real Jesus. In that all then, it was going to

that's it was a while. And, on some, apostles, went to Regions Gentile to proclaim that Jesus

had resuscitated. So where I was? The Gentiles creed. And while the Jews Messianic,

this was the problem, not they were they as they were as they're as they had been

they've thought, but not they had been converted. In the people, the Gentiles

did, they had converted of the paganism. but not consider them the gentile that his conversion

was a conversion to be a good news. Listen, because this has much to be with what you now. Now we're

to relate to this to the ecclesia. The gentil was to convertia because he had resuscited to the

Lord, and that generated a problem for the Jews that amabed the model. How is

possible that someone that someone is a leader of a Jewio and not he wants

to be to be But how can you say? You said that Jesus was a Argentino

and you want to you're going to you're you're a regento and you know what

you're what you're a something like something that's a like when the legalists

say those who are one they're one of those chikers that

they're not even they're they're how you know how they know

the chases that's that can't like because they use pantalones I mean, no, no, no, no,

yeah, they're going to because they use pantalones, no, no, no, no, no, no, they know,

they're not, no, no, no, they're very much the practice of those gentiles were considered as sacrilegas,

sacrilegas, like, like, like, eregias, in special, the habits of alimentation,

apart of these types of these types of the sabbado, the, of the purification ceremonial, of the traditions.

So what was the solution? Exigil to the gentile that they were to do a list of things to do to do things to do. If convertors to Judaism, if it would be it

a single, like that's well, that's a theology of Brea, that's not that would have been a problem.

But for the men would have something more than that to be to be to be

a operation chirurgic. As as we said we're Domino, baptism, traigua, and I

I'd say, the Saturday, trygant tigera. And a tachito to try to things. Echon, one says,

a men's that you're circumcited conformed the tradition of Moises, no can be safe. Fifate,

bo, the type. They'd have been to Jesus, the degraciated in the

cross. Resuscit- and this He says, no, no, no, no, but not are circumcited. How do you? You'd say, you're going to

die for those who have been prepuci? And that's at the principle. Because we always

we're trying to sum to some to the grace. Well, we're well, it's well, Jesus,

more circumcision. Jesus, more cells in your house. You have to have a cellul than you have a cellv

so, you must the pre-enquent and the recontrancuit of the leadership, Jesus more

congregate in the Semana. Jesus, more deismos and offrendas, or primacy, if not so is a little. It's a custom of a customary to adder things to the grace. And in this case, other to smetters' in the circumcision, it was to be submitted to all the law of Moises.

Imagineate the poor Gentile. That no saw any who were, Moises. Yeah, guard the law, and it was difficult for the Judeo-promedio. You know what was for the Gentile, to pretenders the and let's give to years. They had to reorganize all the life and he was going to

to get all the life to learn, to learn the people who are to learn of the nacemient. It is necessary circumcindar

to the law of the way of Moses. Let me imagine the type. Then, after a debate, Peter,

he's direct to the group and he says, without doing a distinction, none, between us and us,

and us God, purified his the heartons for the faith, chaschos. And then he's made a debate, it's

called the concili of Jerusalem, it's made all the debate. Let's ask a question to

the olden, and he says, why they're they're to provoke to God,

putting in the cogote, in the coel of these disciples a yugo, a pus, a piece,

that neither his antepasasas nor his abelos, nor you can support. It will be in version

Dante about today Jews, chishos and colleagues colleagues to who are

to whom we're not even we can't we can't do that we're going to put that

car to the gentiles it was an argument powerful and agrega no we

we're we're we're we're we're we're that they of

the the Lord. And there is the seat to Peter, because he had talked to to talk to and all look to Jacob. Because Jacob

was the middle-ur-mano of Jesus. And he was the leader most influential in that church of Jerusalem. Not you forget that the fact that Jacobo accept

to his own his own as a messiah, that said much. And it he's not for all what he says in the scripture that Jacob had

arrived to the faith. All apparently, he came to convince us after the identity of

Jesus after the resurrection. After he resuscited he said, wow, I was the

middle of the messias. So, Jacob, after to cite a short

passage of Prophet, Mos, conclude with this that me is a magnificent,

scribal on the table of your carlo to the cuell, this,

this, this, this has to redefine our idea of our idea of the

are in Echon 15-19. 15-19. Jacobo says, "'Muchas, I consider that "'you have to "'to put in travas "'a the gentiles

"'that's the gentiles "'ke' to put "'palos to the "'rue. "'Me incant to that declaration. "'Dehend to "'Palus to put "'palos to the

"'Ruade. "'I'm imprimed "'that declaration of Jacob. They'll get to put carg to the gentiles. The time I have been in my office. I see all the days. I think the declaration of Jacob should be the point of reference

to the part of which they should have taken all the decisions of the church. The church doesn't do not, nothing that difficulte to a manner unnecessary that the people

are to come to God. That is ser pyrgyz. No, mirrocy. That is to see the stinson. That is to be a perjury-de-tropeso, interponers in the way of those who want to get to God. Ah, and not you take photos

on Instagram, with your family? No, you're not a piergues of trepioes. Piergah of tropeaso, is to put up the wheel to the people rota that's going to get to God.

And after that declaration of Jacob, the things not were so, never kept like that. Because if you studied, even a,

even a course-elemental of the history of the church, You know, is that always, always have been like a force of gravity that invisible that tries to make retroceding to the church

in a direction to the religion caerente of grace, to the legalism, or other way, will be at legalism. And that's present in every generation

with diverses etiquettes, diverses stilos, diverses, so it's like, here we've been the sanctity, preferive to be

many and santios and much and pecators. with that message that predicate any one of the church can't the titles, but it's the same. The church is

being made sure for a person of the church. The church is for those who accept the mark and they're to obtain to a

whole of doctrines made of the club elitista. And what does that a church that's a lotteria

of gregers without ataud of lus with puttackas comod buttoe of luxury. For that I

I'm going to the leaders and they're there. Our mission is critical in this moment.

We have the responsibility to guide to the church in the same direction that he's originally

actually, Ecclesia. And as leader, our task consists in protect the

integrity of the mission around of Jesus. We have the responsibility to ensure us

that the the church, that is a under our care of our carey leaders, pastors,

continue to functioning like a reunion of people that's in the process

a place, the church, the church is a place where came those

are those are those exepticos, those who solian to have

faith, the rotos, the those kebrantado, just also also with the consagrated, the

informed those are those are those The divorceados, the heterosexuals, the homosexuals, all those have to get.

And the Lord has the hour. All right. All has to be around the declaration of Peter, that Jesus is the son of the God vivient, and not so he reveled carren, and the same. It's doloroso that there are tantasies that have been casted with a culture designed by Christians,

only for Christians, fabricing grass, to sustain the fabric of grass. a succultura in the one we're talking about the grand commission we're going to

we're going to we're not going to reorganize the churches around the grand commission to us they're saying continually when

you're going to put an a church there no you're going to do you're going to do you you're going to

give them dooms no and for what's that question not those atheos evangelic and for what

how do you how do to do I go, for to give the people, and you think that's that you're

to think that's that you're going to to give to do you're to do you say,

look at the ministry of Jesus. No, I'd have to eat to eat these 5,000

if there are like 100,000 in Jerusalem that are in food.

And those are many churches, in the those members are

about the grace, can't ask a sombrose grace, amais grace.

But They create cultures where no exists the grace and where only those who play with their regla, they're sent in bienvenous. And even those get to say that if you os to be able to the covertura, you're going to bea coronavirus. Really?

The word? Like I said Jean-Carrie. Really? I grew see. I was with the image of a diomathetic that pesable my good the sovres and the malas in a balance and always me found out of life. And for

some reason, no had all jesus of the evangelists. The tradition tried to maintain me alighed to Jesus. In my English, it was a little in the New Testament, because, of course, insist, with the New Testament, no, you can't, if you amass the control, you have to maintain the people awayada of what he did

Jesus. Of tant, in a time, in time, you, you're going to the story of Jesus to say that Jesus, Jesus, montu a poly a burrow new, so the pastor mercese is a stupierces is so,

but very rare that beas that you know that's because the who wants to not the not be able to

to talk to talk. The new they want to be that the bestions of God, or a human, you know, they're not,

they don't know they're not, they're not, because the rest is renunciable, cross. Let's let's all.

Gracia. In the New Testament are in a crossifical that's going to do the

curcissions, without for the baptism, and you jockey. If you not you're

a dose of grace and the better, better, I'm going to say that

Salomomom of David. There's many people that not that we can't to see

to Jesus with a new I started to see to the Bible with with eyes new. And I did know that grace means that no

there's nothing that can do you know, you know, you know, you know, there's nothing that you can't do you make more. No amount of oration, no quantity of adjuno, any congresses of

empowerment, nor seminary, will be that God me more. Demostrammel-melo to the Bible. She hasune for other

thing. So, so he or a other other thing, and so that's it, and so that's the other thing. Not for that God God's time more. Gracia also means that there's nothing that we can't do for that God does ammens.

No, quantity of racism, of homosexualism, orgulio, pornography, adulterio, and assassination, even we're going to make less. The grace is

that God does not much as a God infinite is capable of to love. And there's a cure very simple for the

people that that's the love of God and put in the hell in the truth of

and the Bible. And examine the class of people that God love. But,

but, but, without acepcia, eh? One can say, and he said,

and he said, the apostle, San Peter. And it seems like that's right of

us. He's a man, a traitor, a negator, a negator of Jesus. We're

we're going to the Bible, Paul, Pablo. Pablo, was a terrorist

persegid , until that he took an encounter with the Lord, a miradita for this gallery, you're going to keep that instinct of to think that you have to do something. So, chakish, leaders of the church, let's do the churches,

let's do that's possible because of that Jesus was possible. I'm going to terminate with this story. The pastor Tony Campolo I used to tell an interesting testimony. A certain way, because he was to participate

as an orator in a conference. He was going to go to the hotel and because he had a defasage internal of orario, no could not be to dream. The night was obscure, the streets of Hawaii silenciosas, all the world was done.

And he was very much, the eyes like. And he would say, day, after my stomach rugia of the

and it was in-cern to be a exception of a old and a little cafeteria

at the final of a alleyjo he sent one of those banks of the

barra a man regortete attend there there and

there were two three of the madru were they

went and saying scandosom scandalously, eight or nine prostitutas very provocative, vestidas for work.

They were in their work that night. They sat down at the barra, and at the instant, the pastor Campolo was encountered incommoded roaded by this group of prostitutes

that fumabes, they'd say, malas, words, grosseries. So, So, the repent, the other, the other, and says, "'Sabia, is that tomorrow is my

"'Cuplea-year? Cumple-Ans? "'Cu't 39 years.' "'A-lok that the company, in form of burlough, "'and he says, what's the "'a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a. "'The-cust-a-a-a-a-a-a-a-a-a-a-oh, "'Why, that's so-mal-a-a-a-a-a-a-a-a-a-a-a-a-a-a-i. Why, always me re-baughes?

I don't want to anything of you. I'm saying, only that tomorrow is my birthday. Because I was to be a birthday and never in my life me celebrated

one. And at hearing these words, the pastor took a decision. He was sat down to

the barra and he was going to all the women should have gone. Then

immediately he's he's to the barra, he says, these women come here

all the nights. Yes, and the question the the here? Ah, that's is called Agnes.

That's also all the nights after to work. And the pastor says, you think that we can

organize a little a little family here in the cafeteria tomorrow? And the

type of bar says, yes, it would be great, because Agnes is good

people. Poverceita, he's to live to this, but always is trying to

help to others. He's a kid, and never did nothing for her.

I know I've known ago, so with the Ombred, they made plans, the pastor and the man of the barra. The pastor he said that he was to regressal the next night, at the 2.5 of the morning, with some elements decorative of

Cumplea-Ans. And decorat all the bar, for that it was nice. The doggio of the bar had been told him in the carlo, about the fiesta of a couple-a-day, and for the 3-4th of the madrugat, they were, all the prostitutes of Onolulu.

All there. There was prostituta of paris to paris. And the pastor in me of them. At the 3.5 in point, the door was

Abriot. It was Agnes with his amigas. So, all grittado Feree a year.

That's Fela! Never they had surprised that way. Agnes perdi was the

compostura. He was to cry without and the duke not was used

to to have you to cry, a prostituta in his cafeteria with both to brag about him, he said, go, go, go, go, go, go, go, so plas. Then the pastor separated a chair and said, what is it, what is we're all together? And there, in that cafeteria big and sucia, the

middle of the prostitutes of Onolulu, it was to ask you to honor, at least and a half of the morning, for Agnes, for his life, for his son, for his health, for your salvation. The pastor he asked to God that came to

his life and that was good to be and when he came to do you the bar and he said to be the pastor, you

never me said that was a class of the church is that and Campolo responde I'm

I'm pertenes to the class of the party of the birthday to the day of the and the man's the

man's he's never That's not, that's not. No, exist in churches as if they were, I would assistir to one. I want to an church asy?

To what class of church you're going? What class of church you're doing? Let's give us of the advice of our brother Jacob,

of the middle of the Jesus. Libremus to our churches of all that is a difficult for those

who need to God. proclamemes the liberator Verdad of God we're communities that are characterized for the

grace and the truth let's be to bedece when the Lord said go, and we

let him to suppose that they said that they're that they're that can be

for favor we'll let's to be the church that

we've we're and I'm the we're the before the

pandemic but in the we're the much before we're in a simple temple. We're in

our church and we're a time to go back to do this. I'm going for all those who are the

first for the for those as Gnes are not indignous to enter to an

an edificio and I I'm I'm I'm to pray

to you pray to come Pampol or for those prostitutes. I want to

ask for the divorciated I want for those who are those who are who are in the life sexual

dissipated, for the burrachos, I want for the for the for the Lord.

For the mami solteras for the addicts for the people, I'm

want to for those that can't they can they can to consume

pornography pornography And if you're going to be in churches, but you're fingias. And you're trying. So, so I'm going to come back. And they were to liquidar. But I want to honor for you.

Because I am of the churches that are people rota. And they'reasan. And they're blessed. When they're asking, I'll say, I gopio the words Antoni Campolo. I'm going to River.

The church that works for prostitutes at 3 of the morning and he organizes a birthday the church that works for the

mothers solteras, the church that he or for the drug addicts the church to

the church to you can be your way to do you take the tattoos or you

do you the church that you love that you that is the church that

not subestim the task of the spirit santo that you to

change and to do You receive Like my sufficient Salvador Anota my

name and inscribes it in the book of the life. Thank you for favor Thank you

for Amarme as as I'm as I'm for amar me as well for

to go to me and to be to my I'm I'm sorry and a

disaster with my life. You God. Amen. Amin. Amin. No, knows what you know what you know. How

he loves the Lord? How do you love the Lord? I want for all those

who are there want to be there want to be your can't be the

unes of the spirit is here in a way incredible. You know, you know,

about you about the grace, about of the truth and the The respaldo of the spirit is

marvellouso. You can't see it. His presence, it will in your house where you're oh, the glory. Hallelujah! You know, the Lord. Father, I'm

I'm trying now for all those who are on the other side, that are the people, for the families. I'm on the squadron in combat, the squadron of buskeda, in combat against the

forces invasors for the people of the River Church. I'm for the families of and the river and those not are

that are that are you know that they're going to any that I'm that the

Spirit Sanchet these these words I've transmitted what I have

I've have been your intellect but I've heard for that the

spirit santo get where I'm that you can't you

love a time you that you know to that you don't that

that's that that's the to say, to those who have believed that the Lord those that the Lord has thought that the Lord

has been said to be for venceded with you, the Lord, me says that I'm saying, I'm here, nobody rebata of my

man, what is my, says the Lord. I'm trying for those who are those who are who are not for those who have

had been the forces, for the leaders. There are a lot of pastors that they're looking. There are

evangelists, apostol, prophets, that me are in all parts of the world, lexed

to sortart you, as sortartart, as a little of the disciples of these times you know,

my dearer, is time to redefine the church to say, we'll be to see,

we're a movement, we're a movement, we're doing of the spirit, yeah, because we're

saying, but the Lord, we do stento, my pastor, I I'm here I'm. I'm and I'm going to

sustenartre. And the same God, the same God that's justtube in the past. You're going to sustain now and in the new time,

in the new time that comes. I'm still thinking that something that's all right of the spirit and it's all. You can't

feel it? The unction of the spirit will all. Oh, the glory of the spirit is here today. I'm not

for those who are in the kids, the little titititos, The boys, pap, mommy, can't feel that a unison fresh, powerful,

gigantic, this that is here gets here, he gets, through the the panel, trespass, and it gets to

the most profound of your ser. We're and we're and recuperererable that church that

we've never to have been to bendigo to all the continent, bendigo to Europe,

Asia, America, Africa, Oceania, bendigo to the us mirrored

of the other the more all the all the all the all the

all right, and this to be much more to be to open or not an building, it's

a time a minute, it's a when God wants to that we're that we're We're a movement.

You've got in the images, the people who saw in the service of the time, in the images that get, a river that gets to the natives, to the aborigines, to places that, to the other people, not have been ever.

God has good methods to make us out. God has good methods for that when we're transformed in Kirche, he's transformed in Ecclesia another time. We love the oposcento

and we don't want to go out and we one day, God, God, God, permits, that Roma us for that we abandoning the posseantu alto and we'll even those gentiles that not want to be judicious.

You know, the Lord, and the salvation is abundant. The salvation is abundant. No, there's nothing that you can't do for that you am more. No, there's nothing to do you know less. Diger these words. Lever them to your heart. That God blesses. That God blesseser, that God blesseser,

to lighten your rostro over you, that you can't a dominolemae. And we're going to be here. firm as a talon of God, mediante the dominole of God.

God. Until the next. That's a good time. voice, saying,

Oh, oh, oh, oh, oh, you're welcome you're a man,

and another another way, oh, oh, oh, well, welcome to

Riverd. Terdi, me cure the the of the hurted my

Jesus, all my my cargas you, you're all