Dante Gebel Live - Jesús desayuna en Starbucks

Episode Date: January 13, 2025

A veces podemos llegar a estar tan ocupados haciendo “ministerio” que no tenemos tiempo para amar y servir a la gente real. Nos resulta más fácil ofrecer palabras que acciones. Pero el cristianismo no es un sermón de domingo. Estamos llamados a imitar la vida de Jesús, no a repetir versículos de la Biblia usando un lenguaje religioso. El llamado es para todos. Tratemos a la gente como nos gustaría que nos trataran. Amemos a quien tenemos delante. Recordemos que: ¡nosotros somos el Evangelio!

We're ready, say, I'm going to be with me. I've tried many the title of the message of today.

Because a few years after some years after me was one of those events

to call an epiphany or a moment part of the people me said this

time this time I'm probably Starbucks you when when you

when you're when you can't Walmart and things for the style, no? But to me I said something that

not was in a mountain of oration and in a service, and in a congress, but in

a cafeteria of the chain Starbucks. It was a morning in the that I had to

a new message. This data of for the least 13, 14 years after.

And I decided that I had a few minutes to take a time to

take to take me a cafe, in that in that the Cate

of Crystal. I formed in the field because there was a lot of and in that moment

I discovered that the woman that had had a a coffee special, I could

hear well, and I asked about the leach and about the

sugar, and not only that that about so that about so

in a tone that monocorde that me enloke I said, and I looked at the menu in the different coffee,

like if you were, I'm just doing, I thought that was, I consider that was in a state catatonic, the senior, because I said, I want, and I looked, and I looked at the reloch, and I felt that, the tension augmentable, because not it was to buy plutonio. And I'd say, and I'd comment about with the the other, I'd say, but it's so difficult,

could be, to pay a coffee, with my English, for a fluid. Easy, easy, easy, coffee. Sure. And me were the gringo. Ha, ha, ha. Sure.

And finally, the woman is decided for some type of coffee and he's got some of the people of other

parts of the world, that's a way to pay here, collection, join coupons that are in the

periodical with discounts and some people even can't the And for

that moment I was I'm putting umo the cashier also was

the same that's the same in the line of that's had been amontonado

all all resoplable indignated and the lack of the provision

of this dama that we did you make to spend the time to

I'm this is a place this is a place not even is a

restaurant no is a restaurant is a place to order and to get. Maybe she

had no any of but the other people we're in my case, to get to continue

preparing my message. I had to return to inspire to what's many, and the

woman was a little incoomodod, so in tone of a disculpa, as I saw,

my car, I was my car was transmitting, I don't say, but my car is my car

is it so it's my car so it's oh, pardon, sir. For the general, I don't

say, said the woman, but I'm all the time in the hospital in the

front of and in a little to get a house my after the therapy.

No, I think that's that I want to get a a other than

she could get to she, and also and also not I don't know I'm

to get only in the vestibul in the lobby of the hospital. I lamented much, sir, to have been asked to be

pardon to all, says the woman. There is when I was when I felt a cucaracha because this woman was a little

that I never had never had imagined solo with a little money, a girl

with a child with cancer, and to to usegarde to me best it to be to wait a

little more to order my coffee. It was all what I needed to to judge her to critic her.

So with much a verguyenia to invite her coffee, I said the chica of the caja, I'll forget the coupons, I invite what she want, and I said, oh, thank you. And especially for not to let's lose the time. And, of course, if someone entered in this moment

at the cafeteria, me view doing that a good gesture, that I, with my card, I was complying the desaluno to a woman, but in fact, it was an act of culpable, of a piojoso

I felt something a little a cucarach I felt much much a verguenza because

I had had done because I had done the only that I've been and I'm when I

went to my auto I reflectioned about the type the

the ego the bribon the canada the canada, the granula in the type granunja that I was turning.

And that day, in middle of what I I thought, that I prepared a message for the other, God gave a message to me at the middle of the morning.

God me gave to Starbucks for that the people not are not numbers, nor lists of internet, nor members

of an church, are people with vices and with problems, infortunes, tragedies real.

When we We've seen conductors that to talk bocina, vendors that are people that time in order in ordainer a simple

coffee, never we can know the reality that's living that person because some somatisan in their own

their own they're exterioris insults, having a pacience, being acunds, but that people that

we're just we've got we're just being a pesadilla that even we can't imagine us

and that day I learned also that the person that's that's that's the way

the most needs of the God that I think I'm I'm learned the poor

way, because I learned with torpeza and with that I can't predicate a

multitude if not I'm able to amar and empathize with who I'm

to the end. And me came to the time, and now also, and

now, I'm trying that some psychologists of the University of Harvard, the thesis was based on the relato of Jesus of that that was assaulted and abandoned in the and was passed by alt, for a sacerdote, and for a Levita,

two religiousos in the epoch of Jesus, and that only was a Samaritan, according the story of the proper senior. So in this thesis, interviewed as seminarists, alums of the seminary biblical, and they presented And they asked why they'd

enter to the ministry or why they'd want to serve, and they said, is that we're called by the Lord. And all coincidians, all the seminarists that were to help

to the people, they were to help them to give them for the life with the Lord. And then they said,

after they had been in question, because they had had been in a sermon, no more of 15 minutes about the

good Samaritano. They had to prepare the sermon in the Al-A-Magna of the seminary and then

they were to come in the campus to the capilla to put to put it for the

time so all the seminars they were to confess because they've ingress

to the the minister they're they're to the points

omeletic or the points essential of a message that the

man Samaritan and then they they're they're they're they're

on the campus they're the And in the middle of the way, they put to an actor that simulahed

to have been assaulted, all sangrable, and the 99% of the seminarists still did the long, passed by the

river, corriending to the capilla to predicate about the good Samaritan. All is that were put

to go to talk of the good Samaritano, and none was a good Samaritan. That's irony,

no? The call to serve those is indifferences and the suffering. And as as the Levita and the

sacerdote of the story, they were so occupied to love the service to God, that not had time in

to be the person. So I understood that we can't be so not a working, that

we can't time to to be a people real with problems real. For that said a

little it's easy to conclude that the incendios occur because someone is set

that the war of Ukraine occurs because I know who is idolatra. It's easy to look a point or an explanation theological and not involucrars, not ensuars, with the the soul of the people. What is that in

some moment, I'm saying with a bit of the church, the word is isocarni, and then, due to the religion, became to be only a word. And that's what was in the cafeteria not

was an issue isolated. A few, I mean, I have to confess that also I'm arthurment and I'm malintyendant. It's my

job to to be my job. It's the don't my vocation. It's my thing. I don't predico

for money, I'm living of my profession. But at sometimes I'm can't to hear my own

words. No, no, I'm soported. In occasions our life Christian

and I don't me support because our life Christian at times has to have to

more with words, and with actions, and a I think that we're going to we're in

going to be able the age and with the years, that every want to be talking more with Him, camin'

more with Him. I'm going to hear less of God and experimenter more. I'm cance of the Congresses, me cance

of the tutorials, me can't of those that they're but not for them, but not for those people,

but at times the words are to start when the faith without the and works,

commences to start more. When we the message of life in other whole

of the many times the time tutorials that just in we're we're going to a word,

and we're we're doing the language of the faith. Insist, always with good

intentions to enriches to get us spiritually but a sometimes I'm and this

permit that that may my heart, I'm saying that all so

they're so but I feel that sometimes is an exercise mechanical, we're saying

what we need to say, respondem what we have to respond.

And at doing it we're we're a punyado of doctrines, a

a puny of verses that sound with a lot of

response that finally not to the people. And we

we're we're we're a lot of words, but And for

very spiritual, that are those verses, that we're we're

not a time, we're not not so in many occasions to

our way of our things. We've dominion the Bible, but

we don't learn to live the very evangelio. For

some reason, there's like a dichotomia, we're we're in the

antipod of what predic and it's an autocrity this this

disconnection between what is predica and what is something we're doing in our extensive

world Christian. It's a pandemic, another of the pandemias spiritual. The say a thing in the red,

insult, to talk without without fear of God, and then to learn the Bible

to memory to the domino. This passes in the redes like the point of

the iceberg. Apeness is what it's what see. When someone in the church

or in the redes is a circle contando his and his

crisis, his aborto, his divorce, his confusion respect to his identity sexual,

the majority of the Christians we know we're to be and as the people,

we're we're we're not that people, we're we're saying,

something, you're I'm surprised that the people that people affected

and they're that, those masones, those actors of Hollywood they're they're

and when the point the indundation gets to the Salvador, what we

say we're that the culpable is Buele when he's the new president so we're

so we're looking an author intellectual that pay for this crime and are

prejudgments what do you do you do you do you do you don't

we're we're we're we're we to be to turn to turn to

all that you a of times without not the book, what is what

the most need to when you suffer a person who someone who will be and we

not. When you suffer, one wants the love, and that not you

don't know us and they and they're because, but why? No,

I'm to understand. If the the pain, the other than you know, the only

that's the only thing that's that's that's you're trying and we

we're sometimes to give a question, or to fill them to versicles. So,

we're very to give a sermon, but at times we're not not even we're able to give

a little of our time. And it result is more more easy to offer words

in the other and this is a grand scale in the of the 8,000

millions of people that have in the planet the globe there, there,

there, there, 1.4,000 millions that live with less $1

$1. 1.4,000 millions that live with less of a dollar to be to go necessarily

to the continent African. 1.7,000 millions not have access to the water potable, something we're that we're doing for centa. 35 million

of people live with H&B, and today 21,000 people, today 21,000 people will be of hunger or for

something that is the hungry. And we know, the Christians, that this is a bit of

the statistic, but at times we're just we're going, well, that means that Christ comes to but that's

catology not we're not redim to compadensern to help and we're it's true the world

needs Christ all we're we're we're but at sometimes when I say that

it's like well de veras me important like if

de veras if I'm there's I'm I'm I'm going to want to the world

needs Christ and we you're going to to that people? A few

they're in the reits, and they're saying, Dante, predicate me to me, you're

about the repentiment that's much you're not you do you're because I'm don't know

to do you have been saying what to do you talk. I've never to talk about the

raptor. It's about the time. I mean I'm I'm worried I'm

I'm going to say, but someone should be to be to be people, they're

to be a family poor that live in the corner in the other

house. Degraciated to help them you're in a little so I'm

so recommend poverty not is invulululner to say where there is

where you know that's not to not to not not to not

not not not you know they're not we need we

need we need so and this this does all the

majority of we we don't we we're we

we're we manner distinct during the time. And we've disconnected of the

messages that we're and we're not a sermon of the domino. We're

not. We're called to imitate the life of Jesus, if no, not

to repeat verses of the Bible as using language religious.

And Jesus he said directly to the Pharisees in Juan

539 you you do you do do with

the scriptures, because they think that in them they're in their life eternal. And are they

that are the same that they're not the Lord, but you're not going to come

to me to have the life in other words. In other words,

the in the natures, in the letters, and the time, they were

not to Jesus that they were in their eyes. Confinable the

faith only to all to the words and they they had

And Jesusus says what he said to the Pharisees, that we'll say less and that we'll see more. We're in this. We're together in this, if or no? That we'll be less and do we'll make more. That we'll less and sembremes more. Now, I know that it's difficult to evaluate the difference between the veredary evangelist and our version evangelical

Occidental. I told one time that the first time that I went to Kampala, Uganda, for me it was very very vergonosos to try to to explain that here we we're in a

time a week for two hours in an edificio that we're soprened that we'd that we'd because they're

not they're they're not they're doing that the Bible, that the church is the church is the church is we

don't it's the church is we're they're they're in of a arbor, a a

rio. Let's I'm our tendency Hispanic of a thing that

in buska better than the stationation and that the children, more

more young to find a young, and I'm that I

know, the life of the great in America started the

and then they after they were and carcajas. I'm I'm sent me

and I described to the life of church, according

my experience Occidental. And they found very very graciously

that reading the same that we're we have

a kind incongruent and they say but why? I

say I mean I need a need a extra for that

we know the problems that are that we

have opted for ignore and during we we

our through our through the class-media and we make in our culture comodah. And not appreciate

the necessities basic because we have for a centa-it-it-law God, that we have the necessities basic, covered, for the least in this part of the Union American, the food, the water, the techo, the techo,

the techo, our version of carencers when the cellar is a lento, the stationationment very general, How many have said, but it's the trancon? And if it's

wueled the paloma because the stationament is full. Or the signal of internet is devil. Apparese a ragit, we say, satanast, te ato. Until that one day, God us quits the velo. And us open the

eyes to the rest of the world, other cultures, and us muster that there's different to us, with other carencies, with other necessities. And then,

the system in the which operable, God, according our regals and commodity cultural,

it's when our narrative of the evangelism and we're that we know we

know that some promises that we are the part of God only functioned

in our context cultural. As said the the doming past,

if a sermon says that God not is not God is we're

not that God you saved to give to give us the Tesla

of your life not because that theology convicting a god in a

monster that only bendice to the menis to the people to

India, of China, Pakistan, Somalia, Malawi and any other other

other where a Christian sincere is still still

you don't say because because I have to

God, I'm the purpose of God is to give a house. Because the

who has a house, my father not has a year, I think

then it's a mundan that's a mind, that he's what we did it,

not it is true for Nasomi and Yaquira, you're an Aesu and a

woman, that I know, that I know of the river of the Rue Cotonga, and suffre

and pneumonia, malaria, erredo, the H&B in the Nacimation. If what

no not really? If we predicate that the that the woman is that

has to have been a woman has been in a church to be the message.

God you know, then you get to you get to you can't because

God God want you don't no, no, it's because

omit to the solteras because which his status Pablo preferie

be sort of the widows, the bude, the who not have

children for election, for destiny, for perid, the divorce, the abandonnas, if these women are people of second-class

in the reigning for not being married, for not having children, is excluding a million of people in

the work of the evangelio. So, so our message, in resum, is that God God, God,

wants to give a good status migratory, a better credit, a good a good

a man, a girl, a spouse a woman, a woman, that, so it's the evangelio. It's the

Swayneo-American Diffrasado but not the evangelio. Because at a few times we're going to the church

I've been to a girl and a woman. But if it's the evangelio. Insist, I did one once, if

what we did we're not sure for the rest of the planet, not it is true. The theology

has to be right in all parts or not it in any we're not? We're the

true evangelio or is our little God adapted to the bolstio of the Cavalier. God is one.

How do you think of? Amen. And the point is, I don't want to go to the theme, that to predicate the verandaer the Bible,

no, it's, it's not to experiment a call supernatural. I heard to the

artas of the phrase, I've received the call. And at a bit it was indigestion,

burrits, mixed with tacos to the pastor at the two of the night, and it

He was to the Apostle Juan to this. I know to know many who said, God me said that he said to give to the people. Four children,

no I have another ingress economic, but God me said, I don't to tell how ministries

have been lost. Howtas have frustrated? How many have destroyed? How many accounts have

been made got to? How many has been lastimated to all by the

license of the famous, God me called, me said. And a sometimes we're able to hear what

we want to hear what we would be that God or what we're would be able to God do you get us. A all we're going to bea.

I'm not necessarily that live in a way a way digned to the call that they've

received. So, contextual the call is an invitation to

everyone, not it's a lot of some a public a

purpose of a word, no needs you need to

be authentically a money or a title. God

he he said Abraham in Genesis 122 I do

I'm a nation grand you can grandes your

name your Never he said, engrantecerer your title. When someone insists in that they'll call them for his title,

it's because a God not engrantees his name. The Apostol Paul, says in 1 of Corintios

15, 9, because I am the most insignificant of the apostles. I'm not good

to call me an apostle because persegia of God. So, if the grand Pablo

not could be that they were to the title, imagine and in our culture,

who has the title religious and has the honor, the noblesa, to do a work common and current,

gardener, engineer, architect, chauffeur, personnel of the limpecies, sule to have the perception

of being a life secular ordinary. A me, God, no me called. I've heard that phrase

many of times. But a name ofigno people, it's like to love to the people, you're

in what work, me are saying, if you're not. Implica more the people. Second of

Thessalonisenses 1.11 says, for that our God those consider dignos of the

callation that has had done and for their power perfection all

the and all work that they do that they're that for the

thing. So, our great is think that the those

are the pastors, the evangelists, the missioners, the prophets, or who are in a place visible. This is what I want to conclude.

I'll tell you. When I was a child, not say, because more than one would want to get like I my age, I thought that my father know all, because they were parents, point. A father knows everything.

I don't know how he had transferred that information, but my papa and my mom had all, that was when I had four, five years, my father was Superman. Mom's her batichica. Always me were very

very and sabious and I thought they were completely secure of what was what were

the world. What were the lives real of my parents? I don't the I never

knew that they had reales. I thought that your existence was

only because were my parents. Existial to my parents, point.

What did your father? It's my papa. It's my in the life. Tup other three

brothers, but were an error. I was the child. When me entered adult,

that my father had 19 years, and my mom, 17 when they

were when they were and we spanked. They're they're new, they're

nine, I had the year and 17, the year not said in a quark,

of the life. I know because I've I've been to that age, and also I haven't a quarter of the

life. Pardoning the 17 and the 19. Today not know they're a little. Even to

the 20, a little, we're not to get to cry to the house of our mom, or no?

Nuts' Our children know that are people are really until one day are adults

and they don't know to be a little of my kids, I'm to go to

faller much, you're to faller. But I think that immoduros,

also think the predicators or the pastors are people who are people that are all the and that

they're just to present us, that's the reason. That's the reason. But I

say something that me will cause to that is that I have per

a million of my people me kept those pacharitus all

those all the predicators we're terribly human those so

so so much of you know, and says, you know, I don't. Some of them. The majority we're looking

solitarious, abrumated, tristes, bregamos with changes of emotional, with attacks of panic,

of depression, combatimed the most the same the same as susceptible to the arenas

of the life. We're we're we're we're fathers, as my

friends, as actually I never have known to know to have someone

really ungied that not have any that I know the I'm,

I'm not to know I'm know that I'm a unggy, that

no don't have a serious problems personal, of actually

is ungid because the patitos no they're in line.

Some patito he's he's some someone someone that not is

that's ungid and if you're thinking in someone that's because maybe

knows is because maybe there's no anybody impolut and the

majority of the most we're we've we've we've with

a sensation chronic to deception to the people now it's

obvious that we're that can't a great responsibility

the being human the being the authentic, not excime

to have a leader of a leader of a individual, indigent, to the more it's

he's the person, I'm sure to be I'm sure that I'm think about

how much we're in simple and little small small sombrecities. All those who

predicate with the same 24 hours a day, the same capacity basic,

the same life real without the the and the

poor tragedy is to put a a pastor or a leader

in a pedestal. It's the worst tragedy. never contribute you in that, never, to anyone,

in any part of the world where they're looking to be able to be able to do. Because that has created a lot of monsters, egemonics, tyrannos, and when the church

is less similar to a family and more similar to a company, his leaders act are less as much as pastors and more as dictators.

And this put in peril to all those. To the people, to the families, to the leaders, this puts in danger to

all. And the maltrato spiritual when the pastoral are intocables and the rest of the persons are desechable. The power corrupts all the

entornes human. And when the pastors us auto-proteges after the pulpit tend to over us manipulators, controlators,

and if we get us infallible the domino for the morning, tendemes or we have the tendency to

think that we're not from the on the on the for so it's that we

and we say the about we even even though the is sanator so no

and create more confidence the the vulnerability not socava the the other

the people the people and is the the message that is proclamated without the

The confundize the vergence of the other. When we say, well, you to talk suffer because something that's

done to be that's doing. Because, on the hospital, we're not our own in our own

to say, to say, that's that's that's going to be the bad, that's

good, when we know, when we're when a pastor confies to his humanity. So,

is how the express Santiago 5.13. They're suffering. Orem. You can't Can't

They're They're infermous Yamanen to the leaders to the Anciano to the church to run and they're

unhing with the same the name of the Lord. The oration to be sanar to

the infirm Jesus will and will becated are

pardoned Sanated by down for out so so

to those others for that they can live together and sanos and then when was

the last time you confessate a one of other. A God, yes,

Lord Jesus pardon me all that for what to say, but to other. I confess

that I have many to know to we can talk to talk to

our people, and I know people so I think we never

there never there time to talk of the

people. never there never there can't talk about the most in other words and

out of other words we're in the word about how we're not even our name

is in the cartel and this is for all if we're suffering let us if we're

we're we're it's a well you're you're to be you're

in a world that's you're not a lack of necessarily necessarily

not it not a lack of empowerment if we're we're we're

we're scandalize because I'm I'm and I'm ated to something that I can't go out of

always there's a woman that's like because he's because for you know what is

the problem but the majority you're going to understand so the confession create

communities good communities and that confessions the confession salva the

says the truth and the that and the and I think because

I've seen when I predicate a motivational, the person can't

move on, but when I'm a message vulnerable, the people is liberal. He's

if you pass to this, too, me, and it's normal. I think

that it's normal. I think it's the thing that have functioned, the

truth, the truth, the truth, the truth, I know, are you

know, are not glomorosas but salvan, sanan, yes, or no.

The Church Primitiva implica had had lives sensual

that they were to God and they were the progimo the the church

not not really not and entertaining or not and

complicated but it that the evangel to the

world the problem the problem of is that we

have adapted the evangel to our culture hed

and for so we we sometimes we we

we pass the when we are something we are

altars, here we don't have altar, but the places where the people pass at the front, it's a lot of people saying, Lord, I want to serve,

envied me the nations. And, meanwhile we don't know that Jesus is disguised of a mom with a

little bit of cancer, tarding in ordenar a coffee. That Jesus is just desaliening

in Starbucks front of our nearses and we are going to the nations. So, the call

is for all. No, we're to those homrecito that predicate like he has a

name of because he is special. A little we're more charlatans. A lot of we're not

the don't of to talk, to express, to articulate, but not necessarily we're in a position

that I have to predicate more than you're vice versa. It's possible that your

profession no implicke something that's something, but it means that you have

a way to have a predicate and to serve. The form of to talk to our friends or employees,

that's a call. Our way of to work with diligence, to get a time, pointual,

to be there to be decerial to the thing. I know that nobody me say amen, but

for the inside, and our call not is to use into the building. Because all

the world want to want to give to our job is to be used out

out, in the life real. for that we have to decide if we're going to serve or if we want to be serve because that is another cantar. Our life is a message, yes, or no? Our way of condemnation or to give grace is a message.

When we're listening to condemnar, that is a message. That's a pre-edication. As I said the semester past, it could be the only Bible that someone will ever. And our way to express ourselves, to reactionar, into the crisis, that is a message. So we have

all the tools for a call daily. We have the oration, we have a our progimo, and to the

Spirit-Santo. The Reigno of God is simple. We're not we're too the way of Jesus. So how is the

reigning? And we try to the people as like they want to have done that matter

this matter this year? I'm going to try to the people like that I want to

me. You say, well, but a but a sometimes I sometimes me to each one. And so, and it's the

people, the people come in the people who are very neurotic, and then I'm the same thing, does it, you know,

I say, we're doing, we're trying to the people, we'd like to us would be to us We know what is living

that person that that's a person that is a person that is a person that makes a crisis that has and why he got to

what he goes to a way. A reino puro is what God wants to be lived a way a way

common. Soltemone us to others the grisettes of the religion, of the

culture, of the religiosity that we notta. The name is a

lot of activities of the and a small of semis diminutas, in a Starbucks, in a restaurant, in a corner. We're valiososos with our life normal, in our streets normal,

and near the vicinous normal, with a work normal and with chinitos normal that are also in the carretire. Normales and kebrados, like those that we're in front. Here are people, for those who look at home, and say, what good to be with that people. here is people

amable and good enojados and cynics malos and sentencios intelligent and and diverties there are chastes there are raros

and torpes precious and amoros don't say ammpo that they're in the deal assustated and eried

and valiant and passionados novacos and vitalisios there there people there people that

come only for Easter but are part of the church we're we're a group

people very human in River. Every every every has a class of people

is the disaster more complete and start about this or not pegged in a minute

around and look in the startalado we're and look how God God

God you know you love the princeza. But I think we're just

we're just we're that the people are human that not finked are

authentic the reign the reigns the all all

things is so no the the He said to his disciples in Juan 14

"'Dentro of "'The world "'in' "'in' me "'mere "'but you "'se me "'and because

"'I live, "'you, "'you're going. "'In that "'Uan a day "'Und, "'he said, "'In my

"'Father, "'and you, "'in you, in "'you, in you, "'you in you. "'I don't "'if you're "'not-sehhaping

"'it's a "'the fact "'of this "'o-somososos "'we's the "'we-somosos "'we's people with the evangelio

under the Bible with the Bible, we're in the Bible. The church

not are the activities, the function of the church is

not even is to and then but as during years we we've

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

think we we're we're we're we we're in our past

but if we we're we can't contain into the the walled

of the building of a building, we're we're we're we're we're in

we're we're we're and we're and we're we're we're somebody

somebody somebody has to celebrate more than that's and he he's

and we we're for who for who for the anciano that's only

in the house in the house of the little that we're

that we're for the woman that's I'll have a time in order to

a coffee in Starbucks. We're the Evangelio for that people. I thought that the evangelio

I was to predicate for streaming, not for the woman that not termina to

the coffee. But being the evangelio always will be to us to

we're much more than we do we do we get us that we we're not

in the world of other person. A me I'm a version

of the Bible in the of the flesh and and whoso, and he muded with

us. If we're the evangelist we're in the world of the people that's the people who

do you. The moment that our children think that most we're we're

when we're to move to the men's and the people who have been when we

have met in the house of the munkees when we're we're

we we're we, so so we connect with our

children. They're not they're part of the world when we're

playing to the and the lot of them and Jesus

entered to our world. So we're called to

enter to the other to to do to

do a disastrous and so so so so

so when one when one is a shock

for that that thought that had to to get into an

edificio to know the evangelist. A sometimes when we're looking the problems of the

world, I know the task we're a bit of and we say,

well, it's insignificant what I can do I do with a problem that's

if Russia invades Ukraine what we can do you do that the city

of Los Angeles and we're we can we can't we we're we're

we're we're we're we're we're sometimes we're we're

we're Like we'd have thought this week of the week to let's get to get to people and if

were to get they're not they're not they're so we put it in a mark of

a mental analytical and when we're we're doing we're we're the compassion

the the the the case is those those obfetions

logics obstacles and those actions compassives sometimes have to

have to think without thinking, and if we're going to and if you do and

it's going to get to get to alcohol. A little if you're going to not.

The way more easy is not not do that. No, no, so how it's going

to be to be a thing to be to make the head to not and then

is that one is that one is that not, but we're

to make that when the person abel that the thing

the thing. The what God we do we

we say, we can't we can give without amar. There are much people that do you have to

do you know but we don't we can not we can't say, I am to God and I'm a God, but

no do I. It can give, and do you can't do to eat to your marid that you

can't, but no you can, no, no, it's that there are there are not,

not the other service, but for the other service, but not you can love

and say, well, is that I don't help to do you have my little

I'm need to do you and I don't know we need to be a priori

that we're we don't conquist the world pinkie

not not not to resolve all the problems

and not not we don't we we we

we we're we we we're to do the

what's what is in the society, or to have resolved our own

our own our own our own our life and we're having problems

for being in our time. We're having problems for the suhria

that's going to do that after we have been with the children and then

with the children. No, it's not it's not it's not to get to

someone, to get to someone, to love to who

has the fill in Starbucks no has to be to be called to evangelists, prophets, as they're

not seen that I'm don't have that I'm not having to a life authentic, real,

that reflects to Jesus with whom we're going to us all the days. We have to say,

a part of the Monday, I have to have to do you have to know with I'm

to do the days. I'm to say I'm to say, I'm

to say, is turning the eyes to not see who are people. There's someone who is an objecting in our world that has been a need in the world in the world

we're incage and convex. There's people that God can't move to your house. And if that's a person who's

saying, me want to move because that Indian, he's got the back the and he's a person,

and for something you put to on the other to go to the hour to to come to the hour to I'm going to

the worst that is is to live in a barrio of Spanos. No you know that where you're going to be you

want to be you're going to I'm looking a little a barrio because here you're full of

Mexicans and you're of Guantuan so. Manches. I put with your language of

your language that you know that's the person with the with the person with

that you Jesus told in Matthew 25 34 that that one day, God is going to

to separate in two groups who are and who are we're not. Another phrase that's used much,

this is the not really to talk about the mode. That's that's a not the way to be

the medias of the people. That music not the God. That way to predicate

not he does. We're always we're saying that he doesn't like they're to have the

recet of what he and not he to God not appears that phrase in the New Testament

to the part in that the Lord says he's he's he and the

he's what he determines that he's the he says then the king to the

people are the people my father have been deced receive

your herence the reign prepared for you from you from

the creation of the world because I'm I'm they were

to eat, and you're getting to be able to bebevers. I'm forastero

and me did you know of a loggation. Necessite a rope and me vistier.

I'm infirm me attend and I went to in the prison and me

visited. No, did you have you have been done? And the the

people who they're the people, the people, they're when do

we've hungry or we we were you, or you've sedient, and we did you did you, we'd have to bebe, when we've seen, we're

and we're d'nude, and we do you, and we'd give us, when we've seen, or, even in the carcels, and Jesus, he'll contester, I'll that when it did you for one of the little, it did for me.

If they were for them, they're for me. So, the manner in that we we're trying to the poor, but to those we

passers for but not only those who live in other countries and you're not only the world, in the light of the semaphore, that is the message. And that effort of being the message

for the other us will cost to much money, much time, almost our courage, a few will resisting a sense common,

not will resisting analysis, because we have to give to this, if me seems that's a vaguer, and I don't care nothing with

it, for that for egoist, I want to regalart you a story real, before to desponding us. A certain time, a group juvenile decided to visit a residence local of ancianos. And resulta that, a Marcelo,

that was a volunteer, mal-disposed of that group juvenile, no he liked the assils of ancients. He said, no support to the old. What fallacy, no? All we're going to be eventually.

So the first time that was she was she appolled on the front of the service he was parted

between two ancianos residentes that were in cissas of the front and when he was the

reunion Marcelo was thinking on when someone he took to the man one of the

one of the seat of Rueda. So he was so-prendito mirro to be

a man very very fragile obviously in the chair of the chair of

and I know the other option to sustain the man of the

man of the man that was that was and

no was not not no was not was

sure if this man he he heard or

he and I saw something. So, he ingenue and with voice a little bit, I'm but I'm going to go ahead. But I'll go back, I'll promise.

The man he pelted the man of Marcelo and then he let's he left. Marcelo, he was back to the group, and passed the same.

He separated in the front and the anciano he had grabbed the man until that Marcelo he said, me, I have to go. In the sixth visit,

commenced the service but the Anciano no had appeared. Not was there his chisier of Ruedas. So, Marcelo, he asked a one of the

other of the infirmaries, where was, and they said, they're in the room 27, you're going to get to get.

He went to the room, the anciano was in the camera, with the eyes, with the

time, and I'm he'd before, he never did ever did to that this

then, to someone murying to he said he was going to go to see, he was

going to see the he's not to say the words, he said, he was he went

around an hour with the anciano and then the director of the group of

the young he's he's he's he put to the

hand the last and he he said he's he's he

said, I'm he's when he was a woman that was And she said, I was waiting for

to see, I'm waiting to see, I'm sorry, you know? You know, say, yes, yes, I'm going to do you. Well, I said, I want to, she said, because when the medical said, that's

that was dying, I mean immediately, they said that my abuelo no could be able to but has been talking with me, not much, but the night he's just started He was just per se, me

He said, for favor, Nina, if you see to Jesus, tell you to God, to me

part. And he recosted and closed the eyes. I'm took by surprise, said the

muchasse. And when I recupered the compostura I, I'm an no,

it's not that I say I say to God, to Jesus to you part.

Because you will be with him in the little you? You're will

to say to personally. And my abuel, says, the muchachia, luched to open the eyes, but this time

his rostro was illuminated, and he said with so much I'm talking about now, Marcelo. If, you know, but

Jesus comes to see every every every week, he's, he takes the hand, and maybe now

know that he has I go. And, and said, my abuel, after to say that,

He said, and no has been to talk to talk to the doctor's,

I'm going to the doctor that you're that's the very time to make the hand of my abelite.

So I wanted to give the thanks for him, and I never think that Jesus

were like you, with tattoos rare, arreters in the arreches,

but I want to say to Jesus should be very happy to that

you have been to you have done. Antonio

Fallio Falle in Paz to the morning and from I've

I've heard of this story I'm I'm think that if

a volunteer mal disposed like Marcelo that he

he said he detestable the people he can be

someone can't maybe we maybe we have we have

we If we're paying attention to see Jesus, he will appear, delante of our eyes day after day, under the diffraise of people that can't devolver us in the more small favor. Jesus is going to be

to becked, with hairettes, with the peels, dark, and God not us we do that we do something that we're doing to make us to the

nations. We need that we amemes that we're in We say, well, we're not we're not in the Edon, but we're not we'rede-a-cult. But we have to record that

we're not we're in the calvary and, however, erred us the grace. And we have to be to see that Jesus of incognito and give that grace. We have to give that grace to where we find out

that is the Evangelio simple, to give grace, no important that that the other side You're predicating Dante an evangelist, a evangelist, an evangelist, a single, Ligero, a large, of cargo, of jubo, facile, well-beenied to the Evangelio simple,

welcome to the Verdadero Jesus of the Evangelios, well, and Jesus, not that Jesus not in the sky, but it's very possible that desalunes all the mornings in the Starbucks of your-in-the-the-cquence. That's our evangel, that's our Jesus,

that's the great. Give an applause to the Lord of the Seniors and to the Reyes Hallelujah! When you you're put

to put a foot to say to this word to say this Lord, I'm saying, I'm this

this word. Receive, halleloo, you're going. More, more, more, more, let,

celebrate the Lord of Senor of Reyes. Oh, impressive that's Cheves. Levant,

your hands to the heaven with me, for favor. If you can, let's do you, let's do you, let's ask you, let's ask you

that the Lord us open the eyes to see, to whom we're in here, to whom we're in front, to whom we need. There's people that need, there, people who just want a brother. No, pre-judgment. Levanted the man and say, I'm the same, I'm here, enviaming,

don't know. Has arrived, in that God says, I need to you need, that praises, that apache, that you accompany you. Ama, am, am, the one, the that is the Evangelio. For that is the Evangelion. For

how we know us, among us one's to others. No, no matter. Noctrine, nor music, nor rhetoric. It's about for that you know

for the way in that they're all one's to others. In a way that is overnatural. This is no exists. This is of other

world. This way of this is extraterrestra. It's extraterrestra. No exists in this planet. Why are they? Why, if they're not receiving

nothing to change? And that scandalal of love that scandalousa grace not will be different. And I'm trying for that this is the year where River begins to disseminars

for the rinkoens of the world, that go to the four corners of the world and commuever the people that needs a brazo, that needs love.

Let me begin to can't, come back a carclico new, a oration, levanta your hands, those that have the baptism

of the Spirit, sooten language to to interceder as well those who don't just clamen to

say, Lord, this is the morning, or no in that you are you are doing

with me, and you are you are my eyes and people, and people and the

that I do the time, and the do you, with the I'm the that I'm the

presence of the spirit to to talk and the presence of the spirit talking.

Padre! Double portion of your spirit. Let's the hand the

hand to clamor. Now, say, Lord, receive this word. River,

receive this word. A the people of other parts of the world, receive this this

word, say, I know that there's a new assignation a part of now. And a

cargues that no there's over your life, a carg that not never in

your heart, and you call now over you. Inc., even to those

that we have predicated massively and we've forgotten of the of the

almas of the stories reales of the lives reales that God,

give us that empathy and we that conviction for the people we're

we're for all who are those who are those who are who are without the house

for those who are in houses for what are they're having

divorces for what are that are out of abortes, for what they're in

clinics suffering interned in nosocomios in hospitals. But not so we're saying,

say, sir, envi-n- us here. There's people here that have a time in an

hospital. And there's a time that's, you have a target in a lot of, you're doing a question, you're you have said that I've omited, I've

not agreed, what I think is your revelation. But I you, I'm now, that your spirit, that's a conviction that I can't tryer. Be it's your Spirit, the same, the carry the cargo that I can't generate. I've

have been to the intellect, but I know that you're all the tutans, to the heart, to the most profound. Let's go, go, go, ma'am. Maintain the man in alt, Lord, I'm receive this now. Those who are in their

in those who are in those they say, Lord, enter in my life, enter in my heart, those who

confesan with your voice, and the Lord, of the Lord, those that

are the Lord, those that says, the Lord is trying conviction to

my life. Necessito know, I've passed to a person a person

needed. Pardon us God for the insensibility and God, pardoned

God, for having been such can't times. I'll God,

that I help you to help you to be the people to be to make to love to the

people without and just without condemn giving the grace that we

are the carterian without having been there more more,

more, more, presence of the spirit and the spirit so pl oh, the glory

of your spirit more, more, more, oh, dulce spirit and

Dulce, caballero, gentil, paloma, of the Spirit. Padre, renew-nows. More, more, more, more. It's a mix of a verguyenza, of the culpa. But I want to go you this morning,

saying, Lord, I need to be, I need to connect me with the basic of the evangel, with the essence, with the

alma mater of the evangel. We're in this business for the people. for the people. And if we

we don't we have not am we've had been we've been we've been we've been we've been

on the church where you're in the church. Abra this morning or this time or this night because I

see that me look in different uses orarios people that people that say

I'm going my life now to the cross to the for you use you

for you and you make me you make the eyes and you can be

those are there's there's a place the people

you're in people in people complex but no there's other

that's going to even there not into one of these any a basilica

or a temple or a mesquita and you

you're the the trojano the the that he's

that into the that there there will there someone

there someone I want to you me uses this year. Let me, let's the hand one more.

Dill, let's know, I'm this person use me, us me, use me. U Sama, oh, more,

more, more. Presence of the spirit. Sopla, God. Imprime a carg. Double portion of the spirit

over them. Sir, we're going the year, receiving this ADN, receiving this injection

of the vision clear. Sabiento that we're doing with a proposite to predicate

to change to transform lives us us bendicen us tocannos with a double portion

of your spirit sir bendigo to this your people this of your your people

the endiguel the entrance to get the front and I'm thank you do all the things

the fruit of the work the fruit of the effort the God and

God in the camp and the city. Bendice the artesa of amazard of each one, the

arraimientas of the work. Vendig to God the graners. Vendiga God God,

the fruit. Bendiga God, God, the children of the children of the children. Be this

a year of a year of time. It's five, a year of un-a-

confirmed, of people disemined and metida in all the rincone in all

the different of those is dangerous. Those enviamos commissioners to predicate

to liberate infirmes, to liberate captives, to reprending demonios, envi-nors to the

rincones of the society like the church the church, Venge what can sople what

sople, there, any, catastrophe or war or rumors of the war,

we're, we're we're people, we're we're we're we're

we're part of this squadron of emergency in combat against the filers invasors we believe it's we declarable in the in the body in the soul and in the

spirit amen amen amm amens we're bennedicidos we're bestecides someone has been deced and celebrate more than that we

know iglesia bendecisid to bendecis after the domino that comes God God

God and God thank you and God and it's God Rue I'm sorry me borgue

for you and me curates my Jesus all my cargars all my cargast

you all right in the cross something I can't I can't hear your duke voice

saying me One and another Oh, You're Welcome You're Amado One and I

another again Oh, oh Well, Oh, Oh, Well,

I'm Amid, I'm envio for you And me cured And you

your And my Jesus All my Cargars You

all you All