Dante Gebel Live - La casta, la chusma y los otros

Episode Date: January 20, 2025

La religión es seductora porque es un sistema que nos permite sentirnos parte de una “casta especial” y medir cuán buenos somos con respecto a “la chusma”, a los demás. Pero Jesús, no hace distinción entre nosotros. Él nunca sucumbió al prejuicio, del “grupo de pertenencia”; de hecho, resumió todo cuando dijo: “Amen a sus enemigos y oren por quienes los persiguen, para que ellos sean hijos del Padre que está en el cielo. Él hace que salga el sol sobre malos y buenos, y que llueva sobre justos e injustos”. Si queremos ganar al mundo, necesitamos limpiar el mensaje de salvación, liberándolo de nuestros sesgos doctrinales. ¡Seamos libres de la religión artificial con esteroides!

One day I told that when I I was a part during the adolescence in the carpentery of my father a certain day, me to cut to 400 listones. It's also tacos, but I'm that I'm not that you confunded with something comestible.

But in Argentina, it's says tacos. 200 listones. And, and then, he said, and then, that first liston as mold for the other. I suppose that that was a detail minor,

that not was a detail important to use the first liston as mold. So, during all the day, I'd take a quiteer liston that had cuted there, of the barrel, where we're putting all the listones, I'd take to whatever as mold, because, at the cab, I'd all I'd say, all they'd all, they'd all have the same measure.

but with every new court, the liston was made a little more than than the

more than the grossor of the mark of the lapis so in best to take the first

liston as I hadrava whatever and I said total they're all are all

different and they're all different and obviously the ultimately the ultimately the ultimate were

much more more than the very iracund very inhojado, me says, I said,

that you always you're going to use the original. Because if not it, you're going to be going

and you know, and I remember that an old the theorem establish that if

the hypothesis basic is inexacta, every conclusion posterior also do you

do you do. The astronomers affirman that if we launch

a missile or a coete to a Marte, and we're at only one centimeter of the platform of the launchment, we're going to pass to 1,500 kilometers

of Marte. And in this same line of thinking, no we can never be a little bit less of Jesus. Because that little bit of a little bit. A lot of times one says, well, no, no, nor tant, I'm, I'm there, a little. And the story us mustra that many people with good intentions

Christian, or in their defectors religious, they were awayed a little. For those who know, Adolfo Hitler, was said Christian, and he was hacked about to believe in God. Possilimented the more malvado of the era modern, he said, I believe, on God, I'm Christian, and convinced he was the masses

that contributed to the plan of God if he'd liberate to the Jews that had crucified to our Lord. In a manner similar, a little more contemporaneous, David Koresh, I was a prophet, he'd a friend of his followers in a recinto private in Waco, Texas, and the Davidians,

his servitors, were encircated by the FBI after that they were in some incongruency, and finally, it was with the death of 70 persons. For the memorialos, there was a tall Jim Jones, who was a pastor, also, of the church of the people, and in 1979 instigued the suicide

to almost 900 of their in an island called Guyan and you say,

well, but are locus, but are they with good intentions, at least

when one went back and a way retrospective, you know, they've happened that

were apparently and they're going to little. Much Jews and Palestinians are they are

a God to their way. Not No, no, while more than 2,000 millennios, logian, they'll justify,

the odio, the one for the others, in the name of God, supposedly. The Muslims, fundamentalists, are so convinced that Allah

that's ordained the annihilation of the infieles. Of course, the majority of the members of the mafia are devotos Christian,

that are at Misa on the domino and they're on the church our church our church He said, we're

to end up the devil that's like an accident said he said the apostle, Vito Corleone.

No? So, when spiritualized the segregation religious as a consequence

we're going to be a million kilometers of God. All these examples

are an same very but they're supermany per being

religious without to be constantly to Jesus, being Christian, without

to give to Jesus, to make a model original. That is the Asent Antigua. The Cent

Antigua not is put us in a bunker, in a fort, and sottener a old

doctrine, or a old way to do that thing, the old, the Cetka, is always

to get to the original. The reformers always come in a through a

red-discubriment of the scriptures. Never is that someone has to something

that has we've we've we've we've to look to look at the

pictures when one when one will ever to be the same history of Jesus

but with the through the system of the religion one

discover something that we had been the famous sent to be. I'm a

We're going to the original. The pescadores say that the temptation that capture the peces soly is 99% of the flavor of the carnada and 1% of the ansuelo. And Satan has,

the enemy knows, that not we can convince to be a way explicit with a trident and a capoja, but, but he can't camouflage 1% of

the endowment, with 99% of the truth, can you enra a red of peces. Second of Corintius, Paul le scribe the Iglesia of Corinto in the Capitul 11 and the verse 14 and affirma

and it is to extranear of that Satanas himself is defraise of angeal of for that's not to surprise, says the Apostol that his servitors

are defraise of servicers. He'll be diffraise of simulation, of fingement. So the enemy no he doesn't to what

side, we'll disbigh us, ever and when we're a little a little bit. As I with the

listones in the carpentery of Papa. So, the solution is always to get to get,

and so no. The Apostol Paul added in the second card of the

of Corintios chapter 11, verse, and he says, no deches that the

devil you devere to the pure and sincere that is to caminar

with Jesus. No de that you disvue. to me fascina that I don't see

a suggestion not yet to make a question, but that's not you don't you

desks that the enemy to desir of the simple of Jesus. In other other

words, all that in our relation with God not pure

Christocentric centrated and so always we're to get

to the car we're to just a centim

of that and we we And all we have a little phariceo in front of trying to get. The worse would have been that we're going to

say, but that's when we're to talk about the orgouye. But all we have a little phariseo that's in pausa. We're not going to be phariceos in pausa. And a symptom of that pharisaism

is when we're convinced that to God they disgusts the same persons that we're that God he gets to

God, we can't get gordo And if that is time to to get it's time to deliver

to Jesus. When we we're going to say what we would have that we're when our gusts

start to transformers in the just to turn to get to Jesus. When we we're going to

when we to look at Jesus. And this tendency to exclude to the that thinks

distinct, that we have all we have all. The The dirigents, of religious of

the days of Jesus he considered a virtue, exclude to the person to think of that he's a great

preclude. Excluing. One day, came to Jerusalem, Jesus, he was to get

in a population Samaritana, and the scriptures, says that not they're not they

did it the bienvenida. And his disciples asked, sir, you know, you make us

to get the fire to the fire to the Spano of the

He's that we're that we're we're to get to the

idea of we're going to do you want to we're to defend to Jesus we're

to get to people to and they do and they do

me I'm I'm surprised when they're saying why

not you don't you don't or for you don't

you're at the in the Golden Globes in Hollywood, like if the mission of the church were to be the abode of God, like if our mission were, we're going to to defend a

God every time that they're offending. So, kememes, repudemes, to who people think they're a good idea. Of course, they're going to

the Lord. What car rota these types? Planteal to the Lord, no, he wants to make us descend, and, and,

and, and, we'll decend fire the fire of the people. They're super-hero of Marvel, the people.

And Jesus is he will be and they're he says no, they're not they're not they're not

they're not they're not because for Jesus the categories not they're not so they're

evangelical and catholic perfecto imperfecto and perfect and perfect and uneras

and sogras I don't why they're I think because I'm like

in the the world never nobody will never nobody

will not never distinction between the casta, the chusma and the

other, no there's no doesn't mean to say that Jesus concuerde with all,

that's a relative ist, it's a much that he a conflict,

no, but never Jesus Christ succumbed or succumbed to

the group of the group of pertenance Jesus resumed all the law

with a declaration that I said, I think what

the facility had the Lord to resume all the law in a

phrase and in Marcos 20 he said he said to your God,

and he more, count to your mind, and he to all your mind and

to all your forces. The Lord he he said in the

question in that I said, no, let you don't let him

flotating in the baptism in the baptism, no, when we

when we we don't we all the rules, the norms,

the traditions and institutions and all the liturgies and we depend upon the methodologies. The only that we have is that's a mandamient. To that is resumed, said the Lord of the lay and the prophets.

Ergo, is certain that we need valentia moral to defend what is correct to front of what not is. Who have children defend what correct

defend the values, defiends the convictions, that's all right. But, before to confront us to the incorrect, of our ascerbo cultural, we need to be sufficiently

humildes, sincere, to first be what incorrect that in us. We're in not. And at times I

think that our heart, and not in, that I use our, me include, our heart has encalleceded

and a prior and we need to put us a stethoscopio and to do an analysis cardiovascular urgent to

see how, when I was when I was adolescent, no we're a little little from the

first liston. Without we're going and we don't things

like some things, we'll have been amplen relativists, and without

we're going to the model original. The Christians of the

first century experimented something that Jesus wanted to the

caden of the car of the law, of the religion, but many had taken

the identity to be present Our culture our Occidental, that we've have been about in various Fines of Semana,

some of us have grown with those cadenas and we have been incorporated to us. Because someone says, you're saying,

you're going to be free of the religion, and River, you are people who have a sense, a system of a creencers

that hered. A me me happened, I'm a legalist in recuperation. Crecimed thinking that

the religion was the religion was the for the way we should we'd have the career that God prepared for

us. And Jesus said that the religion was a problem, not a venttax for a manned,

Jesus, Jesus says to the religiousos aplastan to the people under the power of

the people of insupportables and never you, vagus, that I've said,

that I've got to never move a dead to light the carg. So, Now, why the religion is so seductora? Because there are iglesias repleta where he likes to that you pegged.

Where there's a pastor? And say, You're a lot of the infirno. Amen. Why are there that people? Because I understand the poor-cite that's that, but I don't understand the other people. Well, and I've made down with the years that the system religiously gives us

makes sense, because it's a fallacy, not it's a reality, but it's a lot, but it makes sense that we're part of a casta special. So, we medied how good we are respect to the chusma. Or so, with respect to the other, like Doña Florainda, that was tan pooretta as the Brouca of the 71. But she was sentia that was in an elite superior,

although they'd in the same vicinity. So the religiouses of the time of Jesus have been developed a exhaustive list of regals of things that were can't and that not be able to do and that even acceded to the law

hebrae. Exced to the decalgo of Moises. 613 leas invented

those types of 1613. So, you'd be able and you're and you were doing

and they're all the points grises, all. And every new regular

means that means a piece more in the back.

Now, you're saying, well, well, that that's happened

in the past, but it in the actuality. The people get

to the congregation and we reparting pesas for that corran

the career and in a car and a cargues and a question but the religion

I'm does a sensation of superiority. In Lucason we

found a leader religious doing this Jesus was eating in the

house of a fariceo and not he had

had lavated and I think knowing our Mr.

he did do he did not a so you had the hands

the hair was very very were was he was just about coming with the man. That was one of the

many of the letters religiouses that had been invented and imposed the people. And Lucas 1137, he said, and the Phariseeo was surprised much,

at ver that Jesus not had been lavated the hands before to eat, he got an attack of caspa, and he said,

and Jesus, and Jesus, he said, and I'm mixed with a tierrita. And Jesus he said,

you, those Pharisees, you're They were out, but for the inside are not people. No, they're they robin'

to the people neceos. The person, the did the outside, not did also the of the other. And there

they're trying all the other. And I think I think we're so stentgo that we're

very similar to the phariceos. Because we're not not we know the insignia

of, I'm I'm the hand before but we've the insignia

of I never me emborreche I never Fumme Another I said

My insignia is that I've never had never had never before my

my insignia is that I'm I'm going to the signion no?

My insignia is that I'm a person of an person of oration this is

my insignia my insignia is that I'm my my name

I'm so that so that so that so we We put them in the antipodes of the others, of the chusma. And for that we prefer us a evangelist, a more predesible. Because the legalism, the law,

simply implic a territory more clear, as frontiers more clear. And the way more easy to mark the regla, doctrines, is confirm that we're not going to be in and the other are out. It's a truck barato, periferical, but, of course, effective. in our manner

to justificarn us for comparison to make a memory if if a case not we're not in the mom

me said how you make you make sure you know there's there's a no

said I said you said you oh mal of much consoled to

my yeah because I said but I just I'm not I'm

one I'm all you all they're not I'm not

my people I'm you you're you you're you always

always they're always So when one is compared to another that's transform to

the congregation in a church in a plantia of bacteria, of sepas pathogens, pathogenes

of graces without the sir was more explicit he said taute ferectro

sarcophos of lus but with sys comodas now is when a pre-de-law

tell you tell you that's not you don't you don't say because no

I do you don't know that I'll tell you I'm Now, Jesus came to

to get us the religion to be the religion to or no? Yes, or no? I'm

really the version of the Bible to the message. I'm going to the version

of the translation in the message in Matthew 11, 28 because

says, they're to me the can't to the people and I

give the so we're in the applause because we we're

we Oh, no. Hallelujah. Well, the point is that we're conscious that we're not. But,

but it's always more plausible and inversely and inversely the power to show that there are that we're

a bit of a human pass in the football. So, we'll get, Mexico in the first round

and says, well, but Chile did. So, no we don't the

matrimonio perfect, but I know a pair of the that have problems more

more than our children have been about and I know I know I

know that they're a father, that they have a not

the men, they're not this are the people, we're we're

we're not, but in the other to get to make a and we're

so we pass us we're a very inconsient and inconsient when inconciently looking

people that's for comparison and that not us make a rotos, so peccators.

And as my said one in our pecatometer we, we've got the

same way are the little, little are the those are the people, well,

the world. Then, the people, those menians and the grand

and scandalous and we dolems we'll put more emphasis about the sexual than to

help to the poor. Not because Jesus said that the sexuality were more

important than the poverty, but for us it's more morboso, more

more truculent, more impudic to condemn to someone for doing a sex,

or, you know, to have relations before the adulterio, the fornication,

or or someone who is someone who doesn't more morbid, that's more more scandalous in the world

we find out of that we don't know that we're in the different levels of the people. Jesus,

God, not parted our system of evaluation. For him, all the pecados are the bados

and the list of the omicida is the chismosos and the chismos that's coming to the line for the

second service, not for the first, that here no, there. And both merces

the same love. Amos are the same love? They're both

said they're to go to the infirre no. Ambos merces if

there are there a resentment there. So in the

final the church never will be defined by

the things of the we're not for those things

that we can be that the church not we

we don't we we we we are a

alternative of the if We know for what we don't do we're that simply

we're being not being santo for omission but we're not doing not for commission me see or no

I'm saying so no I can't say you know I don't peco I don't fumes I'm sorry but what what is good well no

but no I don't do nothing but not necessarily not do anything not make to someone in someone

Jesus he looked so in Matthew 515 he said he didn't a lampra to cover it with a cajong. For the contrary,

it's a put in the repisza, in the stant, for that illumine to allure to all those who are in the house, for that you to make your light before all,

for that all those see the good of you guys and alaben to the Father that is in the sky. No, it's

marvellouso. Now, that is to be to the basis. Never can we can't forget the

mission. Jesus was in in Matthew 5.3, he said, you're the salt of the earth.

You know, and if the salt is a little insipida, how recobra its flavor? If it's corrupt,

it's not not, but the people the dishe, the people, the piecech, I was saying,

that a Christian, or someone that's someone who one, one, one,

a year or two, the majority has no Christians. So, the first that we we want to change or

us we can't change that we're the environment. But I say it's good to be

good if one if one is a little of those who more need our

our question. There is when the liston is when the amount of

if the salerer all the food is all the food is in problems.

I me I was like like I said defined

this with an example he says a TANN'T

TIS, but caramba, that's the because they're in the presence of the Lord. Louis Palau, the church is like the styrcol. When it's all a punta pesta.

But when it's sparramated, abona the earth. The salis is the same, all in the saler, no sir.

And, to this, to guard salt in the saler, I've this week, this week,

a story marvellousousous that you that I want to share. Resulta that a gringo,

a whetso-coloured gets to a little a small hispani that was going to

an enormous crisis economic and he's the hotel of the and he

tell me carriido how how much cost a abitation for a

night and the conser respond 100 dollars I don't No, no tone. It's Hispanic.

As you predicate, put in the tone what you want. Okay, says the gringo, $100. And he's a billette

of $100 and he's put over the mostrador of the conser. And he says, if no, he

doesn't see, how is my abitation before to get me. But let the $100

dollars there. And and the gringo sub, the gree calls,

he, he makes a The Cucinero and he says, Look, not you're going to believe, in this people that no Pazza nothing, he has

to get a gringo and I need to prepare is urgent a good desalue and possibly if it's a little bit, you get, you

have to prepare it for various. The Cucinor he says, no I'm going, because you know, I'm going to $100.

The Conseca respond, here is, take your $100 dollars and prepare it. The Cucinero is urgent

to the repartitor of the leach. And he says, Necessito urgent that me vendas

because I have to prepare a day of for the hotel that's just a gringo and the repartitor he says, no put it,

because I'm I'm debe $100 dollars. The co-inier he responds, you pay those $100, but I'll

me the leaches, yeah. So the repartive of the leach is content to the gasoliner

to the caroliner and he says, no I'm can't sender to because you know

I'm give $100 dollars. The repartive He says, here are your $100 dollars, Cargame gasoline. And the doggone of the gasoline is a felon.

He finishes. He's got to carry the gasoline, he's met into and he called a Chinat, and he said, I have a data that you can interest. Acaba to

get a gringo to the hotel of the people, and is probably that needs a servicions of lavado and planchado of his rob.

And the Chinito says, no, you'll go back to get my $1,000, because I'm going to

And the duke of the gasoline and the money and you know I'm not the

money, and the Chinnito not just to be to be to be to be

the old gregn' and I offlisco my servic to my salisco

and lavato and the and the you can't you can't because

you know he's you're you're your money and you put your

bill you on the money then he'd then, the gringo that had had been to have the room, and says,

the second, the fourth no, I'm going to get the $100 dollars. Moraleha. Tan solo,

because that gringo did circulate a of a dollar for 10 minutes, all the world in this

people paid the people, paid the money, or if you had been the money,

no, had been circulated the money, and had been all, they'd all,

and they're all right, the economy, they're, when the liquidity is guard and

not circulates the crisis the the hour not a good at aor we're not

we're not we're not quite the world that's the world that is the endowed

for the simple that we have decided to make the great in the

case and with just just to make circular we

we're we're we're paying the dollars of making the

grace yes yes Pablo he'scribe to Ephesus in Ephesio 3.2

and he says the dispensation of the grace that is given for you

dispensar the grace that is dispensar the grace to do that's that's

that's that does it not not no no but at the

maybe they're in the we're we're we're to

we're to regular her to guard to to to

questioner We are to questioner it. We are dispensal. We're not fumigators with Flit, with Raif. We're dispensators of grace. Jesus has gained the reputation of to love to the pecators, reputation that is their

followers, of the fact, we've been lost. To the ferreous, defenders of the law, they scandalized that the master to siter to eat with prostitutes of burdell, adulter, the ladrons,

fornicarios. And to put it in terms actuals, frequent with politicians corrupt, defenders of the abortes, the person who

has fumed a porro, the person and tattooage for all the person, that's that you

live with his nobio the misogynos or the pederast who has four

matrimon rotos, all. And I said, what we did? For that

that's patron has changed? Why the people not the people not the

because? Why? Why? Why not they're not because it's because we're in my sanctity? Cah, man.

What was the secret of Jesus that we heard me say to me say me, me to tell you with who

and you call you to the pedestal look with who you got to what you would have

happened if in the Palestine of the first single would have tried to

apply that that to Jesus of Nazareth, that when he sawkeo in the argo, he said, I want to get me in your house.

And there the muchedumbration, and Jesus responded to his queh. The son of the man, he went to look and to save. To what?

What was he had been? Not what he was found. No, I'm going to spend time with the encountered,

but with the people. To another reprobbe Levy, Jesus, he was in the same mess when he was

cobriending the odiados impuests. And he said, the sanos no have

the medical but the end of the people. So the contagio of the sanctity

always derot the contagio of the impuresa. That's the

sal. Who are the food? The food? Who are the people? The

inconversos are we are not those are the people are not some

deposits of the misericoria divine to dispens the grace. We

were called to evite the contagion. That's not the mission

of the church. Metied in an invanerner aseptic. We're dispensators,

portadores of grace, yes, or no? I always mention that the scriptures are

that our Bible is full of people disordernated. No, there's form to do the

Bible aceptica. For more that we put us a ton but I see

the but, but I see the authors biblical not

not they're noticeroes. All the people of the people of a mix complex of fortaleas of their

disabilities. Yes, were persons valiantes, brilliant, those, intrepios, leal,

appassionate, compromis, but you see, assassinsinus, adulteros, maniacopresives, insure, insured,

miscruid, discreid, incorosos, and people local like Pedro, that said, san to say,

Sanna, sir. Then, they're that for that's he's not Now, we're going to

Because we say, well, it's that we're Christian Because, well, it's that I'm, And that's like, we're, We're in a casta superior. The other day, I heard an aggravation of Pastor Andy Stanley that said that he did a incest, where he asked a

GENT, where he'd be in the mind when he mentioned the word Christian and the majority of, moralists, intolerant, homophobic, inflexibles, that not creen in the dinosaurs, that consider they are the only who are in the sky

and that, in secret, savoreen the idea that all the other are going to go to the inferno. And I discovered that the name Christianos, de fact,

was an appoerative that they put them to the crevents. The historian tacit, about a race of men detestated, known vulgarly,

as Christian, and the Christianos. And the Christianos they were they've given the favor. They put pagans to those a part of the word latina

pagani, that means civiles, that they used to referer to those who not were alisted in the

exorceitsed but the fact that the Bible never doesn't call anybody Christian nor informa

of someone that's in person that's literally. Even Jesus never used the word

Christian is more never said that's how one is how one is kind of

Christian. Neither the even is Christian was Jewish He said,

I'm not even, he said, I'm Christian. So, so much people think we're that the church is for a new

Christians. But Jesus never instructed to his people, go to the world and to

be Christians. He said disciples, apprentices. And the disciples of Jesus, we have two

grand mandamients to know, to God, and to all the that we're that we're

like to us we're Jesus said, oh yeah, Jesus said that that is the identity

the way that our identity will be verified. Like a community of disciples,

apprentices that am against all the reason and to all the

common. Our love no resist analysis. Jesus declared in Matthew

444, but I say, amen to those enemies and are you

them, they're forcied, for that's in the world, that's in the

sun over bados and that's about the and justes and just and just the person

repented. And it's not a man to and it's a person not arrepentied. No,

we can't, and if he's repented the I'm, it's to know to be

that's the day is the better? Amen, said a woman, said a

Until there, only onsenances. One day Jesus he gets a bomb. One night he says Jesus to the

men, let's come to the other side. The other other side was Decapolis. They were

ten cities that were all what Israel detestable. The Jews considered

that the other other side was the other side was antagonic to the

sacdardo. There were the incoverses the false doctrines, the

grand ramera the atheos, those seculares, the apostles pernicious. From the other other side, that was the

bomb. Jesus said, how is the other other side? Not I was not about only about

only about the other other side was the religion of Decapolis the

the ten cities their people, not pagans were super ultra-mega archimeg

hyper-pagano and there had been a radinica respect to the

other other On the other side, it was where they had established the seven nations of Canaan. When they conquered the Tierra Parenthood, seven nations were installed there. They were in-chiena of temples pagans,

they were an exaltation for the violence, for the excesses sexual, for the codice. Las Vegas was a kinder compared to that. It's more, the other side, the

animal most impure for a Jewel, He was considered Sagradored, they'd they'd. Bienvenous to Porchiland,

said well, that's not but it was it's a curbs, secular,

perfid, oppressive, demoniac nobody to the other other side and me is a rabino

and in the scriptures Hebraeas God had promised to expuls to the land

POMetia the Cianneus the Itas the Veos are three, the Fereceos, the hergeseos,

the emrucese, and the gebusseos. Siette cities. It was known as the seven nations perdid of Canaan. So, so they was

known them the time of Jesus. Enxima de Capolis, as much to alber to these cities, it was the

center of the power Romano. There was a legion there of six-mil soldiers of the empire.

It was a bunker of the government heemonic and genocida. And Jesus a day of a casual

he says, "'Muchochie, "'passim on the other "'of the first "'crow over the story. "'How, "'the other side? "'No, you know,

"'the other side? "'It's like "'if Jesus "'Nos, "'if you know, "'that, "'the other "'lough

"'The other "'of the other "'of the world "'of, "'are, "'And Jesus, "'sa, "'Ah, ma'

"'sa, ma'h, "'he said, "'Luck, "'Luah, "'You're allue, "'You're You grandmother. You grandmother, Jesus.

And when came to the other side the great multitude to the people were the disciples were like those people were some rockstar. No, there were multitudes

and bricewain for their absence. The Comite of Bienvenia was composed by a single individual, posseated by demons, loco, atortmentado that lived in the sepulcros and so mutilable to

beitom. It was so trastorned and disequilibrated that had had been to expulsed to his own

community. And this man when he sees Jesus he's in the he says, he says,

you know, you know, you're in the spirit of man how do you know, how you're saying? And for

surprise, of all, I call legion, because we don't know a power word in this time.

Because the centurians commanding centurias, that were a group of a hundred

But a legendary commanding 6,000 men. They were 6,000 demonos. And you thought you your husband

had a problem 6,000 demonies? 6,000 had the type. Pidier to us sent us to

a group of a act of cerdos, that they were suicidating for a

dispegnado. There the theologues affirmed that he nassio the hamon of the

diablo. And Jesus he says to the man liberated that

can't decapulis what had And here came the rest of the story, to resum me. Jesus will be a Decapolis, time after. And in this occasion,

yes, many multitudes came to see, because the boca-a-boca he corrieu to what had occurred with this loco. And in San Marcos, 654, relata,

they're going to all that region, and they're trying the people in camillas, to those that were in their own ways, where he was Jesus, in people,

cities, caserios, aldeas, trai-lens, they were the the people who were they supplicable that even they'd

let us to take the border of the mantle and who they were they're

sanos. In other other words, the seven nations of Canaan allavable

to Israel. The others were converted. The first that Jesus was the other

other no other except a patetic lunatic. But the second a second

was was it produced a abivament of the most spectacular

of those that the most of the the people result receptive

more than in any that's going there's a other place where says that people

took the manto and it only know of a woman that you did a

lot of people did it so so that the other resulted more

is more is more the thing is that Jesus to

those others love to one that doesn't a

subjacent something under under the this is a gem

a hidden that you want I want to give it, for the same offender that you're going to do with a

I'm going to a duel between two relato of alimentation of multitudes. It's a quote because

it has to be with the other side. In Marko 6, Jesus does to come to a multitude

to the island that was that was the partensia to Israel to this side.

Sobrough two canast of food of the sort of the two tribes of

Israel. One He said, casuality It could be. I do the benefit of the

doubt that should be a lot of about two canats and are two tributes

but in Mark I'm Jesus he does to eat to come

to a multitude of other other other and sobran seven

can so of the amount. Why? The variation

is that Jesus is or less? It's almost that Jesus was

saying I'm good news for the two tribus and

also good not the nations of Canaan. 12

tribe, seven nations, to me no me I'm all. I'm all. They're all good notices, both for this side, and for that side.

God, no distinguish. We're not different. But with frequency, we're doing the world in

two parts, we're and we're just, and we acquire into these groups from the school.

And we're growing and can't the names of the groups, but the dynamic still being

the same the same. I never pertincied in the school because always

me They'd leave them one but they'd in the group of the excluded part of

they're in the team of the selection of the Salvador. The fact of

to be that's exclusive to be not the because I'm always

I'm a little a little bit a little so I'm

the one of the penulting, and I was I'm I'm special

to the man, my may they're they're no more but you

never so those to put us in one of the two sides. We're not or we're the others?

And here, I thought much if I meritable to this story and as we're an invitee special here I think it

has been that for those who know in their houses, in our great Marksuit always

is a pleasure to have. I'm I'm notadad that that's a pleasure. So,

now they're going to be because it has to this story, because I want to to

this story once you even a tisdious I'll maybe it I'm going to

tell you know the I'm going to see a result that a man come down a

point when when I see a woman that apparently is a very and inmediate

to say no it does you know God he's and she they're

all they're all so he's he's Christian a Judea

ate or what and she he's no no no I'm Christiana. He's the Greek,

I'm also. But what world more little? Evangelica or Catholic, apostolica Roman?

She says, no, no, evangelical? I'm also. The key denomination? Pentecostal? I'm too.

The woman still is so in the baranda, Pentecostal of the north or Pentecostal of the

South? No, no, no, no. Pentecostal of the north, ha. I'm too. Pentecostal

of the North Conservador or Pentecostal of the North Liberal she says Pentecostal of the North

Conservator Wow, asombroso I'm also Pentecostal of North Conservador fundamentalist

or Pentecostal of the North Conservator Episcopal She said Pentecostal of the

North Conservator fundamentalist Asombroso Pentecostal of North Conservator

Fundamental fundamentalists that can't the classical adavance of Marcos Witt or or Pentecostal

of the North Conservador fundamentalist that can't the alabansans liberal of Elevation Salute Elevation She said

Pentecostal of North Conservador fundamentalist that can't the classical alavans of Marcos Witt

Milagro said he Pentecostal of the North Conservator Fundamental that can't the class

salavansa of Marcos Witt and that Reina Valera Version in 1960, or Pentecostal of the North

Conservador Fundamentalists that can't the classical alabance of Marcos Witt but they're the version

NBI. And she responded Pentecostal of the North conservative fundamentalist

that can't the salamance of Marcos but we use the version NBI and he

he said sure? Sure! that use the version apocry to NBI

and not the real real rae valera? Segura you're a postata and it

He was a man. He was a fan of Marcos. No, important in all what coincidium. If there were a only detail distinct to the thing, it was part of the others.

And how many times our sesgos for putting us at the side of Jesus supposedly, and defend and repudial what who not, those who no

who don't have to Jesus, we've segregated to the people, and caricaturis to any that's not

our doctrine without even to present to an o'id equitative in the name of the sense

common and of the Christianism. I'll say this again, I think this another

totem, because it's the axioma of River, because are our convictions more when to those others,

when to the other, when to the chusma we put a rostro, all the all right,

but we not, because we're not about it, we're in a question, what is the postura of

respect to the divorce and to the bisexual, and to the transgender, and I do you

do you question, what is your postura? If that divorcee, that trans-gener, that trans-sexual,

is your child or your child? Then they're they're not they're they're not

no, no, no, no, me said, a question simple, I did a response simple.

What is your postura if it's your his son, because if not we put a name and a rostro, no we don't know, nor assume postures. Because, of other way, we're the postura of the church, the postura of the denomination,

like if the responsibility of love were from the page, of the denomination, of the interpretation, of the doctrine. What is the posture derribe for those who are in depression? I said,

more than a one one if you know that someone receive

a diagnosis mental and we don't pass and then we're

in them we're because the church not not

not not the problems and we know that sometimes

sometimes you're sometimes that are the sometimes that's sometimes

that's We've talked much about about the depression. It's a problem is a

problem, it's a a pathology. Sure, there can have people posseated yes.

The men who has been to God, no put us to be to be

my man, the people, says the man, said, now.

Now, what is our postura if the that's

in a profound poe of depression is our so

the preju evangelical are a great problem sanitar

So, no we can't the car to get us to get us to get us because that's the way

to know to be involute us to not come we're we're in a lot we're doing,

and we're saying, that's what we're to do you no, no, of nothing,

of that no, no, it's a change of sex that's, that's

that's we're not no- they're saying, me, they're they're

like, I'm not, because the people, the pathology, the

but we're not we don't have that luxury. That's to try only with the symptoms for not

unsusied with the problem. The idea is that is that never live

apartos of the world. Our our not not is not

we're assigned to this is our jurisdiction. Not I'm

you know the people. I'm God. God not God

not because Jesus died because us because us

love. The other and the other one of the other. Those of here and the of the other. Someone has to believe it, yes, or no.

As I go always, he knows first. And if we're going to the world, we need to clean the message of salvation,

liberating those our sages doctrinales. Volver to the original, said my papa. Wulve to the original, because

you go changing all of all the way. No, is Jesus more to the doctrine

what we can't not. No, is Jesus more something what

not a purpose. Not is Jesus summed to what we does identity. It is Jesus, without processments, without aggregates. I'll say, although,

every, like Robert, Carlos, I want to a million of my every I have many people, but is Jesus

incolorant, without additiv, sin edulcorant, without, pausterizer, without, without, anabolic,

non-anorgic, sin energisants, and emporament baratos, libre of the religion artificial with steroids.

So it's time to to get to Jesus simple, organic, pure, simple under no point of view I'm talking in desmirit of the

sanctity. Because that is something that's something when one's to get to Jesus simple, when one

is a when it's religion but it's relation. When we we're aggregation to Jesus we're just

we're just just so God. God knows each one of the names to whom we're

we're we're called the casta He knows each one of the names and to those names and rosters to a few times the chumma God knows the

heart of every to whom we call us those others are the religion, denomination or atheos and I want to give you a notice I know that some

I'm going to some of others not so, but absolutely we're all we're in the same side of Jesus

and us all to us all for equal Do you know? Give an applause great to the Lord of the people have to celebrate

more than that let me give a applause grand to the sir to hear of a minute to say

God have been this morning this morning hallelujah Alian somebody somebody

to celebrate applauded sir that is my God that is my God that is that our

God celebrate that the the heaven celebrate with that

that is the God to all all Someone has to applauded more than that Bendito are you. More, more, more.

Dill, Lord, there's there, there's sal derramed this morning. Oh, more, more, more. I'd like to you'd want to be your hand with me and say, Lord,

thanks for this morning. I've transmitted what I think, God has put in my heart, no I've not agregated, no omitied, nothing of what I

know that he has wanted to talk to us. but I know I have talked torpently to your intellects while he has been to

our heart to our mind oh, bendito be the Lord all, all, all,

all, he makes about if you have the bautism of the spirit intercede

as you know, if you don't know, God will be and the God, and those that

are the first and the people, those that in the house, the

those that you say, I want you want to you want to

you want to to be to start, I want to I want to this is the moment of to get back

to Jesus pure, a Jesus simple, to Jesus organic, I you invite to go to to make

to make sure to the time it we've been in the business of the reigning or pre-dicating

or ministering or doing what we have done always, every, every, every,

every, every, every day, in the presence of the Lord, in oration, in buskeda,

Lord, help me to re-encontraught me with you. And that model original no sustains, us holdings. Oh,

all over. All, all, all, all, all, I'm, say, Lord, I'm,

to say this this power. For you, to say, this word, in the place, where we're

the glory of the spirit moment to a moment, minute to fill us, all, all,

all, all, all, all, they can't feel it. Presence of the

spirit All, all, all, all. Diggins, Lord, I receive this

power. Now, quito, all that's that's all the exclusivity,

all the sentiment, of segregation, of discrimination, quita of those times,

those times that that we've judged, that we have used, that we've stitled

to someone, rotulado to someone, Lord, you, you know, this is the mercycordia

of us we're, let's, this is the word that is the I'm, I'm I'm going to the first

days of January or in the middle this power change, redirection the course of

our life. I, I've transmitted to this, but I know that your spirit has gotten to

where I'm and your presence impact, and impart a new unction of your glory,

of your spirit. Lord, I know that there's something new. I know there are

things new for the church, for the people who people who are the people who

from other other parts of the world now, of Africa, of Africa, of America,

of Oceania, of Europe, receive in this power. Sir, bendice, bendice, to the brothers,

people, people, to the Mormones, to the testigos of Jeobah, to those who are

doing a doctrine, crevending that is or not the fact, but you those

amas, are the ones, are the unvers, to the atheos, to the

aceticos, to the people, to be to look to the people have to

repudiation, pardon us Tanta torpeza, have been so canals and not have understood that you've been to

to die for all and resuscitated for all. Padres, I transmit this benition in all the body, in the

soul, in the spirit of the people, receive us of you, we're receiving that presence and we

we're sure that we're all yugo, of all prision, of all the other infirmat, in all the areas,

in the in the body, in the soul and in the spirit amen,

amen, amen and amen. Bendito be God to the people of the

world firm as talon of the man, so that's a

man, I'm I'm I'm so my voice saying my

my father me me he and me my

God and you can you your your Jesus,

all my cargars you're in the cross, something so that's not can't really I'm not you know

your dulce voice saying, one and another other way. Oh, you're

welcome you're amado one and another again, well, very good

to Rivet, you're amado. And you curates the your your

and you see my Jesus Oh