Dante Gebel Live - La iglesia de cristal

Episode Date: March 2, 2021

Hoy en día, muchos cristianos parecemos hechos de cristal. Nos quejamos por la mínima desilusión, criticamos sin piedad a quien no comparte nuestra ideología, culpamos a los demás por lo malo que nos pasa y en general tenemos un bajo umbral de resistencia al dolor. Pero si deseamos ser verdaderos discípulos de Jesucristo, necesitamos quitarnos los pañales y ponernos la armadura. Tenemos que llevar nuestras niñerías al altar para ofrecerlas en sacrificio al igual que Abraham ofreció a su joven hijo. Dios desea hacernos soldados con piel de rinoceronte; sensibles pero duros de ofender, comprensibles sin ser débiles, flexibles pero llenos de convicciones. Él no tiene planes de que continuemos siendo bebés espirituales.

Rescatting the soldier Ryan is the story of fiction in the rescat them a solo soldier, a little time after the invasion of Normandia by part of the Allies in the Second War. A movie that gave to the cinema Stephen Spielberg and that when in Washington, the general George Marshall, he's enter

of that three of the brothers have been assassinated in combat in battles around the world. So,

his mother receive the three temidos telegramas the same day. A fourth

brother, the soldier rasso James, Francis Ryan, is part of the peloton of the

forces a aerotransport that he was that he went to but that no he

don't they can't they Marshall, for the most in the film, it's been that does the order to look at the soldier Ryan and enviated to return to his mother.

A sort of indemnization moral to this mom that had already three children in the front of battle. In Normandia, the captain John Miller elige a seven

men for the mission. They're looking to the room for the rinkoes of the ample camp of battle and various members of that pelotone are assassinated in the

trajectory, in the mission. Finally, they're in the people French of Ramel. And the Germans attack, before that they can't get to get to the piloting, air-transported,

to manner that Miller, and the members restants of his pelotone are to defend that little pueblo. And the Germans get with tanks, canyons, grand

ametralliators. The United are the two tanks, provokens much murders. But the power of

the fire is a man is too great and the majority of the American

are assassinated. And the Captain Miller is hered of murder. So Ryan is

a pressura to get to get to hisusur he's justure yeah

to get to the eternity, James, Ganesce this. This is the phrase, a lot more most epic of the film. James,

Ganesce this. Ganesel. And then then then, then, Miller, moire. And the movie, that I'm still

spoleing, but it's many years since the show, the movie, it's, it's,

as it's with the embegeated soldier, James Ryan, mirand, looking the lapid of

the soldiers and of and the Captain Miller in the Cemetery of Normandia. And Ryan has attempted to live in a way that honor the sacrifice that the Captain Miller and his peloton, did years before when they were in Salary the Life.

And in Ramel, Miller had evaluated the price and had given his own life and the of his soldiers to rescue to Ryan. And Ryan also had evaluated the price that the captain and the other had paid. And that changed the perception of his life. So, we'll see there

front of the stumbas, asking to her husband, if he had a life digned. If he had a digno, a life that me desired sacrifice. He asks, and he says, Dime, if it was a good

man, because hevalued the sacrifice that they were for him. I thought, during the transcurs of this this time that happened, that we've we've been

a time very derotist of people very fragile. We want to eat food fritas without

gain of money, we we're going a little effort and the discipline of the

exercise. Deseable we want to get a house or houses new and we're that the

money, the school, the paternity are fast, and when we're we're

and we exorcems a little of discipline, not much, a little, now we're just a few, we're just a lot of good. Of course, there's a generation of employees, that if you let's pitted an hour extra in the job, you just quibran, for the pressure patronal, that me are exploiting. I was just about, I was reading, that, according studies sociological,

the nascists between 1990 and the 2000, promediando, they're or they consider the generation of crystal. That are

the children X, who are we're going to get back our many, we're

we're going to give us a better to give to that we're not so

they're the same that we have to that's which is noble. But

that's that I got to a problem, a generation dispercup a,

fragile in certain They're in a era technological that advanced, a passos aggiantado. Nassiered with the iPad, with the cellars, with the platforms digital. But all is ephemero, asphemero, like in the

social. They're fragile, or they say that they're fragile, because there's an authority evaluated, the part of the docente, of the leaders, and also a over-protection for part of the parents.

There's a lack of empathy for the other, obviously, a little interest for the lecture,

the lecture in a way traditional, not the lecture of the text repletos demoticones,

but the lecture of traditional. There's no interest for the culture, have a

extra stigma, a totalerance to the critical, to the rechazzo

to the frustration. So, the generation of a category social of an

animo in the oversales that fragility emotional. Sure, it's etiquette in those

the nucleus in the age in that they confluen the millennials with the centenials. And the

generation of crystal is a stigma pejorative it's a question so pejoratively but for

the delicates for the hyper-sensible that in a good metaphor is like that that are rompens

to the more contact with the adversity. This is the socialologists. This is not I don't

do I'm about the socialologists, is that these people, these people, these young are they're

prepared for the success, for the fortune, but if something something is a lot

in the life always something can come that if

trypies with an imponderable and in the life always

are imponderable or are they are they're they

disproportioned. It's a group collective that for all reclimate, for all he says, for all he claims, for all he cares, and for all of yore.

And the sociologists insistent that we're going to a planet of crystal. A humanity that no wants to gain

anything, but that is reclimate for all. No, can't even even in a tono more more

immediately, they're agredited, offended, and they want to demand. So the authority family,

and the authority institutional has generated a rechazz, frustration, no they are the orders,

need a recognition constant, they're a totalerance to the rechacy, and for

so they're or they're or they're in the applauses virtual, of the likes,

to be to be well. Capas that all How we started when we When we started to make friends of our

children, in the place of our parents? I'm asked if great part of the Christians perecese the same syndrome and now independently of the age chronological. I'm wondering if much

not are not a case of crystal evens, 50, 60, 70 years. Because there's a grand majority that we're not We've got to the promises of bendition and we don't desire to

hear about of the luchess of the stardeeo of the process of the process of the

cresimient and fundamentally I doubt that we can't say as Ryan like the soldier

the soldier evaluate the price and minimally I'm aware of I'm the money that we

do we When the multitudes segued and Jesus and Jesus not was that he was he was

he was he was he was continually the price the cost first he used a

metaphor of construction according Lucas chapter 14 verse 22 he said

so however no commences not commencing without the cost

who who would would start a edificio, without first

calculate the cost to see there's enough money to do not be so it's not so the time it's only the

time, then all they're to read to you and say there's the there's the that's the thing that

he's not he's not we've got many ideas many plans but we're to adjuster the Jesus

the plans for that can't in our presuppest we're we're torpe

We'd have a project before to do the calculations financial. But Jesus not terminated with the metaphors of this

type. The exeritesites exanerangero marches in Palestine. So the history of Israel was full of

wars, of battles, of invasions, of exits, and in that time, the army was Iraq was

Israel as government de facto. And Jesus used an example military that could

be very familiar to all who who or what re? Entrania in war with other rey

without first to siters with his concedure. If with his exorcuit, if with his 10,000,

can't be the 20,000 soldiers that marches against him. And if not can, because not they're

the numbers, he'll enviar a delegation to negotiate the conditions of

peace, while the enemy is still still so the enemy, so

So, no you can't convert yourself in my disciple, terminated Jesus, without first to do all

what you possess. If you don't, you know, build a house, without

the price, it's a lamentable because the people will be to do that

we're doing to do it, because we're not put them. But to go

to the war, since examine it before, will result

in the he said to the multitude that calculer the price, he said he'd be able to interpreting. Because the people were following, yes, but they were seeing it for the reasons equivocated. The people desired,

they'd say, they'd beckoning, they'd fascinated with the miracles, did you have been free, and he'd had gone the voice of that multiplicable the, the animals, they'd be sanities, to listen to tell stories,

but he desired more of them than a little bit of a lot of the number of not a person,

he provoked us aghallas. He wanted to know of what they're in the penicula rescatando

the soldier Ryan of Spielberg is fiction but the message of sacrifice is entreated

in the tela of the life military. Akeyes those that serve

in the army and this do you know those who have

served in the any military every and they're in they're doing the

they're going to they're going to and all right of a good because they're very different to the way egoist that the majority of

the persons live. Service, honor, a country, the bandera. I said I saw a

I saw a last year a story not so a pilot that was abatied in one of the

war of the world was erred and he was aterrava to be a victim

of the combatients enemies so they sent the forces specials of operations

to lookal and when he came to his Valentia

assombrough the interviewer and he said I'm doing my task. Because me capacited

for that's not quite not quite so I'm so the thing he did it he said

he was he said that not he was just that the force a man to

a landar to a he was he was he was

he was he he no no no no no amin

with demand to the government for the hered, because

it was a minus valid, no insistion that he incrementing in the salary to

help because if had said something, he had said, a bit, you've

had been, you've you're you're possible that you were able to they're, they're,

they're, they're, they're even, because all that was part of what

you firmats when you're when you enlistaste so so my

question is, So, following a little with the line of the line of the

question, our name of the are the are different to the loyalty to the pilot

with your country? Because many Christians also can get to be

to be crystal and we we're we're for the minimal disillusion

critiqued to God and we suffer a incommodity. But if

we desire to be the realerous disciples of Christ, we need to get us to the paulies. And put us the armadura. So, for, to be a soldier, we have to have armature, not the pañal. And God desire to be able to do make plans of that continue

being babies spiritual. And in the campament of training, of, in our training spiritual, is imprimed in the mind of all the reclutas, what written by Pablo in 1st, Corintio 619. You're not

so pertaintsen to see because God was a high price. For so, onren to God with your body. It's marvellouso. Pablo, even

about about to leave the paulies in 1st, of Corintius 13.11. Dejarn the pañal for ever. He was like, when I was a

a new, famous passage written by the Apostle. When I was a boy, what what was? I was,

he was, he was reasoned as a man, jugged as a boy, but when I was

a man, I was what he was the and he was a first that the first

that, the first that he was that he was I'm really, I'm

many fathers, I said a little bit in the in the affan that no that's without our children,

without, as a like a act of noble, I go, we're we're over- protectes

them. But that so happens too, but that's when we say to the people

that God just wants to give them, we we're we're we're

we're and we look even with des Pastor, I'm going to be a moment difficult economically and something. And something is going to

do you know, because God will be prospered. It's like the people just live with culp. You know, that the message, something has done? So, generate us a generation of crystal. That at the minor

adversity, insults, blaspheming, critiqued sin pieta. Jesus, says, Matthew, 15, 18, but what is out of the book, the heart, and this is what

contaminant the man. So when one to Christians maldecy, criticar, frustrations, are errors that are

that are and are those are and so there are a generation of the children that

if they're they're in the social, they're they're they're they're in demoniac

they're they're they're they're they're they're they're they're in

the attack of nervous there adult who live in the Christian in a way similar. How?

As to keep talking as when I'm doing doing declarating and decreting blessings, I think there's

a lot of people who said to say, tell the guy, tell him to your man,

now repita to me, now say one, two, three, yeah, it's a because there's a

moment that when one one's when one gets to the real, adulta, the frustration

the frustration those then. So, Pablo said, I was I was

like a little, but you're just, no, we can't continue talking as a 30 years into the church. Then the Apostol, and says, and he said, and he said, and he's always a kid, jugged him

a little. Our comprehension is the process digestive of the mind. The comprehension is the point in

where the human are to conclusions. And Paul said that when he was a child, I think

as a child, reasonable as a man, I go always that if

the adults, or if of adult, our our comprehension

is being being being infantil, we going to get to

conclusions immoduras. Because the sabiduria infantil can be the most

most especially when the sabiduria infantil convive in the mind of a crescent adult. Me, I'm

there's many children who are talking, I'm talking in terms spiritual. There are many people who

are saying messages only the prosperity. That if you're in you're going to you

have to prosper. So in some moment of his lives get to the conclusion

that if they not are prospering, if they don't they're not

a car because they're they're rational as as children.

other children spiritual grew years, passed 30 years in the

pastes in the church that God always you're saying that and it

is said when the medical when the they say they're a chronicer or

we're so we're we've we've we've concepts infanties to the

life adult and real and these perceptions and conclusions that produce, a whole life of insecurity.

For so, Paul, I said, I thought, I thought, what declaration poweros. I thought

like a child. Sure, what for a young is normal, for a crescent adult, can result

mortal if still thinking the life Christian as a child, I'm more

a child that has in the church, his infantile the understanding, it's time

pequnecinge. It's becoming little little. You know how it's called depravation

enana. Depravation inana is the concept psychological used to to describe to the

children that not are physically because not been because they have been not been

being not been when someone not is not correctly it's

a Christian pymeo enano chikito and there are millions of adults that are inanos in their emotions

in their personality because of that not madurated or in their defected not they're not even and someone

that's always is taking the fault the other the problem always it's always they're in the

other me iriered me they're they're they're in the reds are

that they're not that in that the church not they're not they're they're disillusioned

They were called, no me called. Sure, like, the problem is the people of the people of the outside. Whenever we're trapped, or surprised in some fact, we chlam's the fault. As we call to, as edinic, it comes from the wurt. So, there's a generation entire that has been prisoner in a pozo of frustration, and someone has to carry all the culp.

And who is? The church, the pastor, the leaders. So we've, we know that all the world, and this, I'm sure, that coincide with me, particularly these years, even before the pandemic,

because all the world is very offended, very offended, sensible. We're not only in the world,

in the politics, in the sport, a other celo and infantil interchamble of words carried

of margura, and our culture evangelic has has been and this is an autocritica,

I'm not I'm not I'm I'm not just talking from the way of the way of it, but it's been our culture evangelic, coleric, intolerant, that not was so, years.

Fiskees that whatever that publices in the reds, has that you cajones of whittres carro-neros to keep your eyes, put what you

don't, some say, it's always just it's only that now the reds are the lights are, that they're

that I'm that I'm I've seen. I've got my I think we're not, no, no, no, we don't, no, no, we're not time to play games tontos,

to act like, as many, you know, we're too many-Americans, some of some of certain babosadas. And the first that we have to, the first ones that we're to have the newneries, we're those leaders. I know that there are many leaders, mirandom me. And we're

we're not, we're the first, that we're going to give the example, you know, we're not. Yeah, we're very great, some, in age, in a trajectory, in camin, in the

Peregrinian Christian, but we're people people, too, and it's about to

do you know to be who doesn't who are more than we when we're that's that's,

we're going to have, we're going to get to the world, that's when we do you know,

when we're we're doing we're we're doing to abandoning the idea of to make them

to put them to people that we're pastors because we're better than we're an unction superior to the rest of

the congregation. The people just did account of our vulnerability and that was permitted for the

Lord during this pandemic. Some ministers have had been a matrimonio I'm not I'm just

just that at the maybe so it some people some people have been a ministerio

Some Some of One of One of Some didn't Some people were given their Some of his autoestimates, others Others perished on their sense

Common, perhaps that they had been perdied, but it's But some leaders, they're decant to to play a Superman, but we're also we're too, we're tired of the tuxes of Superman. We're in the wotas, the capa, and especially all the

trucos theatricales that's necessary to disdress our identity of Clark Ken. We need to recognize the leaders that we're more than women,

and women, men, and men are men, and we're just, we're not angels of God, we're timidos, and we're

tired of behind us to get us to get to a capa. The leaders we have to learn to

to ask oration, to say, Oren for me, help me, because at a reason I know where

where I'm this pandemic, these quarantines, me made to do that vision. A person,

not we will be to have to respect. No, no, no,

no, no, not socavart our authority. We're only only men

of God that we have seen, a sometimes the goal of

the discipline, the the lives of our Lord perforated our lives. So one has

to have to think and act to do you know and to show us how we're really below of the costos

trages. Some of us have been maltrated, some have been the maltraters and the molestators, but we've

been hered and maltraters. Of course, some are deprimed because they have their ministerial

are nauffragando. Pablo said, when I was a new, I was about a little, but when I was a man, I'd, I'm what was of the boy, he said, when the Apostol, Pablo, used the phrase,

when I was a man, he was considered a an aconement, a day. We also we'd have to be a mark in our lives that's our passport, the day that we gave

the passport for the maturity spiritual. Can't the way of think. Not is very but we have

to change the way to think. We're going to cost to the death of the

old. Because it's the only way to experimented the new.

In some things, I recognize that we have not that we

know, even when Abraham offered to the young son, so we

have to offer our own immodure we have we

have during this pandemic and before is that is that is that we're officially the pandemic,

we have to get those leaders, our nineries, our little bit of the kuchillo, if is that we're going to have a real experience with God. But let's see

of this, nobody can do do you know, no a pastor or not, nor a pastor, nor a spouse, rogand,

you can't get to offer your ineries. It's a sacrifice personal. And if we don't we don't abandoning the

immodews, we can't put an armature companions, no they're not entran. And the

dambular by the desert, of the newheries, and the place for our

mother's, we should aspire to be planted to be planted in the Tierra Parenthood.

It's the place of a fact of a metaphor of a well, we're we're

going to be able to the desert all the life. The Tierra

Pomerid is the place where cese the the venerated, serrante,

me enfried, me go to the church, no, I'm doing a lot, no, yeah, I'm here, I'm going to

the earth it was where Israel and it's a thing, you're there, you know, and the world, you know, and the world, while he wastessees to

the desert, no posseeing nothing, no conquist them nothing, no acquitted nothing. But in the Tierra Pometida, were they went to those enemies,

sojugged on territories entire, and they've got properties by the means. The Tierra Pometida what is? It's the place where it's the place where

it's a place where Coutes with me, Pastor, there we're not weimus. The Tierra Pometida us permit us to do you do with our promises, while God compel with the

suites. And, you know, that's that's a little, that no, that's men, eh? Pablo said, when, when, when,

I was a new, I was, I was like a child, and was, when, I was, when, I'm, I'm, I'm,

did what he was the new, there, there's, when, in this text. The first is referring

to the when, the when, the second, the when, of the life maddura. So,

to be, the premiante question is, the when I'm to get the second when?

Capas that your pastor probably is formular the question?

Or your your woman, when this is the world? Because

you know, there's that there don't grow never, perhaps are

little bonsai. But God wants to we need to we do we have to

we have a moment we have to Now, there are much that they'll not care to give you know, you're not you're not, you're

an immodew but God not is like the people. You know, that's that year, that every

morning when you're going to your lungs of the air, God you give another

opportunity to change. All the message of Christianism is impregnated with possibilities

of change. It's more, in the center of this society

of crystal that we've created God us does the gift and the

grace of and the and the and where's in those things are you know of the frasco

of the things are so I'm to get it to do you do that you do that's well

that's what God does it is what God get to use and getes and

God not you don't acute before we're until we need

that's that is the mark that we're in some that when it's when

when it's the agitation not because we say, no, no, no, we don't we like, because we're little kids in some things.

Hebrose 11, the Salon of the of the fame, of the faith, you know, that relata all the times in that God irumped to rescat to the

persecution, of the death. So, one leah about of Abraham, of Rahab, of Joseph, of Moses, of all the prophets.

Of course, we're just. And they're and they're boca of leonies, and they escaped from the sword, resuscited

dead, but the relato are there. Continuah saying in Hebrews 11. 35, but

others, we don't not like what comes after the end of course, but listen,

others were tortured because they're not because they're not to give a time

to the liberty. Pusier their hope in a life better

that after the resurrection or the other side. Some of the scriptures were ridiculisades

and their spaldas were lacerated with latic others were encadens in prisons. Otros were

uppedreated to others those were cuted for the middle with a sierra

to other they were a one who were used with pils

of pereas and abeas posseid and reprimed and

maltratado You know, you know, that none of this, you know, the prosperity. And, and says the scripture, this world not was digno

of them. Vagaron for deserts and mountains, they were in cuevas and in the holes of

the earth. I'm going to this people that relate to the Hebrews, is they have not forgotten

the promise of God when ranco the year? They were a decree and they

did it did have been have been abrogated, pecados? Ah? Vited, some of those cuted for the half?

See, that God was been that had been forgotten? They've been forgotten with a

program of television Christian or religious? Kuh, I'm not pacted, and then

p, a t'clock, to the orca. No, God is he was abhorando. As well,

in our life when the things not marches as we're not we're not we're we're trying to satisfy our necessities

not our desires and a menudo us rescata in the torment no of the tormenta us rescata in the torment no no us to be not we're previenes no us ejecta of the torment

so there's an iglesia of crystal that at the most he offends when God no rescata how they're going to when the helicopter or santo to keep those to there. Because, because still

they're still they're thinking like children. We're going to the majority of us. I think have a

umbrella very low of the loss of the resistance. I was reading the

notices about a few times when in Argentina and in

other countries the government had said that nobody could

be because they were in pre-brote of a without distance social, without care,

without a law. And when they asked the journalists, why do you? No, it's that we're not. It's that we've got been in the

year, we're not we want to us. And we all we know, those mows, of the

of the United States, of England and of England, lived on the post-girra, in the war and in the post-gherra.

My abuela to tell you a Homa, the German, a story, that's you had to be the medias,

exiliated, some been in-encerrared for decades, persecuted in campos of concentration. You know what some of our abelos or vis-avuelos have been done

for changing all that for a year and a-pico of pandemic in quarantine in the car. I know that's difficult, not I'm not I'm suestimating.

But, you know what are you have done for changing to do you doke? How'd get to the

reunions of oration if us encarcelar for encounter orand orando? We're We have the valentia to continue

about talking of Jesus if one day our authorities or the bestinos us amazasan for us, we're disposed to suffer for our faith. These are the questions that are we going to do.

Because many sufferings when they're feeling pressurbed to get to the zone of commodity. How we say, well, say, well, do you can't

go with Jesus but that no me cost me nothing? Or what is what I'm I'm what I'm Pablo, he gave to the

church to Corinto that the Evangelio in Corintius 1. 23 the Evangelio

of Jesus was offensive for the Jews. And for the gentile was a locura

and it was not even they were a lot of not that was in

the jubb the evangeles. And the the word grieg for offenses

to what is scandalon scandalon scandal that is the part scandal

is the part of a trap for animals that is active, of a manner that's the same when we're

when we're offending, our own our own our own our own a trap. The promise

of emporamient and abundance us try to the trap and our own our own coste

abe the mandibuses of the acer. And how we act we when we we're in the

same manner that responds an animal when they're they're we're doing, we're doing, we're doing, we're just

we're in we're doing many people, there's that's a time to be able to the trap. And I've seen,

at the long of these people, that's called to all the world, including a God,

to his problems, in the other to learn of the lessons of God that he

he'd want to try to to, I know, of some to some a torment. But

they offended of that God not did what they were they were to and we're going to and we're not only for things great, also for things

small, because when the people we're trying, we lastima, we're looking for a vengeance. Well, if not me care

well, I'm to reparting all type of diffamations and I'm going to feel that I'm saying, there's many people that

believe to the Lord that's like, there's you say, but why You, you're not about, because God

me said, that I've got to desemascarer. They're seeing, that's in the tracero, front of the computer, and they're putting to

edit phrases to other predicators, they're doing a little to the reyno. What I see you? But it's the

way of the world, not the way of Jesus. Jesus, he said, that we're that we're

that we're including to our enemies. Now, not are only the things great, the that

are the nervous. Because when we're really offended, we're we're nothombed, also for the things little, like an effect

dominos, no? I've seen a person in the in the, in the, in the cash, you of the pay-rash-rash-

in the car-it-of-the- car-it-of-a- person that the person that is-in-a-l- 10-articles maximum.

And the letterer does that, and a-rerere and a-be-a-old has-old. And I've I've seen Christians who not even

that I was looking that armarone the armageddon there in the market. To the devil the love of

God, where is the soga to lynchal to this old is a place for

10. But you know, you know, I can believe. Because when we're

when we do we we're doing we're just we're we're making more anturrones

we we're we're we're we're just that all the world in the

planet has to to bring to to be able to us. For that there's so there's

such a dishonor and intolerance to the leaders. I think in terms of the

church, this could be the generation that's that's that

more has more has been we're that the generation

that not knows that the God's that even

even we even we have the has to

elucing how has to act and how has to contested a man of God. I'm enfrented with

with those days every time we posteamos something. And I think he has been to pass to every minister in the world.

Because those we are exposed in the antipodas from the admiration that's an angel, how God does it

has anjid to the lynchamento public in the first equivocation. It's how it's like with the sportsists. You know,

you know, Missy, Signa, is a champion nato, us represent, that's the the best

player of the world, if he has the possible and not not is a really, not it's

not really in the part of the part of the part of the capisett, that no play more,

that's that they're they're they're and it and it's incredible how this

does in the generation of crystal. I'm not going to compare

with Messi, but to me me have invited very this,

very gentilment to predicate to a I get a A letter an email I'm

estimated ungied of God God us know that you're the man of

God for this time in this city and we we're trying a message in our

Congress powerosissimo of no so if if we respondem for the moment

not will be able to be to be to other activities of the campus

we're we're going to let's for a And at a time of a question of

the hour the response is apostata. You're a a mercenary that's a matter of the money and the

money, I know, because we're a church because we're a church a little bit of and you're

just going to get to the reflectors and there's really? If it's just a email

after, me, I'm them often profoundly. Hasie a made, I see a a call

back, not the I was the man I did you did you did you because

not accept the invitation. So it's a English of crystal. I mean, I'm a ungid. If I do this, and I'm doing,

and I'm comporto like I'm the son. But so, so the switch it's changed. Not is that they say,

well, I'm like, but there things that no. Or no me but there are things

that say, no. Or I'm, this, an angel without alas incarnated in the humanity,

or I'm and the next Christ, so. So the The Bible mustra, in the scriptures also, that the multitudes also had their own expectations about their leaders spiritual. One of those who not encasaged was Juan the Baptist.

No encasgrapes, in what they'd, in what they'd. Jesus, I mean, me like when Jesus says, in Matthew 117, he says, What, Salishth, said, erroneous? Jesus is ironic. Very ironic. Che, what are you to see Jesus? a cania sacudied

by the wind? What's he said to say to say to he's like to be the

that they were to say? A a man covered of vestidurals delicat because

fission that those that have in the palaces of the Rieses Pardon

to what you to say to to be to a prophet? A yes.

I think more than a prophet Jesus said this The people

I was used to to see in the city of the Pharisees that were bestied well, to the sadduceos that were elegant,

and these leaders religious always were used pulcros. So, those, his attuendo

were had been out of the tintorery, every doblese was perfectly planched

and he was a a little distinct. The tunica of Juan had been to have been

to the tintorery a lot. He had manches of meal, of langosta, no he had lavaged the last time that had baptized

in the Jordan to someone, no I see a Juan with cream enjouache of seramida. Lusia

mal, olia peor, how God was to use a man that looksia that form? And Jesus

continued corriguing the interpretations rogna of these people that people that people

that were people. He said Juan is the man, is the When I say, envio to my messenger for anticipated,

and he will prepare the way in front of you. And agrega Jesus, let's say the truth, of all those who have lived, nobody is superior to Juan the Baptist. And Jesus arrazzed with all those offended-to-crystal. He said, Juan, is the man of God. He is able to offend your Orgulio

Because, perhaps You maycees Someone more elegant That you predicate But no, You ryes of Juan, but is the man more

Grand that has lived. For so I I always Why we're We're supposed We're supposed A pastor

better? Why do you You're just a pastor better than You're In any I'm

I'm I'm talking to You're You're No, no, that I'm My Pastor And why

Because you're You're You're that you're pastoreing, that you make sense superior?

Because, you know, in the church to us, we've got to the appearance of the leader, of the stories that you

tell you, of the children, the leader of the adoration was to the barba, that not

that's a little bit, that chica of the duration of the service, of the stancheromient, of all the imaginable. And when,

when many of us the Bible, no we don't put attention to the mind the the requirements of God.

We're not attention of the things that are the things that they're making to be

a lot of different. But no we're not we're doing that God's to get a

lot of and Jesus not not even to defend a Juan Baptist he.

He said, and from the days of Juan the Baptist

until now. What does? The Rein of the Rein' Sufrey

violence. And who are rebat those violent. No it's not about that the reyno is rebuted

by people of the Mantequita. Oh, me offended. We're in a war. We're in combat. The people

is ensucia, result aerida, and some of some of the God, not is made of people that chuped the

and he's and that's disappears when the things are fared. We're lastimed the sentiments very

easily. When when Juan pardon, Juan Lovatista, was in prison, he offended of to be in the carcels when Jesus

was going to prepare the man to the time to the time, that's not even to visit in prison? Jesus was the

Prime. Jesus was the Prime of Juan. No, he went to visit at the castle.

And that Juan said, oh, no, no, I, the really, I, I, I,

I'm, I'm a matter, I'm I'm sure, they're offend. If you clavass the vis-ed-you-lawful, and not you contested to the groupito of

WhatsApp. See, Dante, I'm made a saludit-to for the day of the amistat, and no me contested, it's,

it's, it's that you changed. I just I'm going to be that that's not too

that. Because not you said, I don't you, I'm not if I, I'm, I'm,

I'm too Asperger, I don't But the offenses, you know, that are windows and the

world of and then we're going people that we say to hear what we're that we're saying the WhatsApp

because we we're offending I'm I'm going to I'm that's always it's all right because I'm

going to be the school dominical. That's sure a me me surprised you because it is not about the

same Jesus. But, yes. has a purpose. In a moment, Jesus desired to his women of Palestine, in a way that they're

going to beaic, to the coast Phoenicia. And in Matthew 15-21, appears in a scene, a woman gentil, that had a child that was

cruelment posseed by a demonio. And she he's a and helue that he chee out the demon to

his wife. Fiatte that not is different to other petitions with the he has to lead to Jesus. Inucitably,

Jesus, he's not even he doesn't he doesn't. It's not that he respond to the groupit

of WhatsApp. No, he looks. The disciples are embalentonan, you know, and they're to start

to say to Jesus, tell him to say to this old that we're saying this via this

is this that's who's who's who is? And Jesus finally he

And the woman, he says, for favor, I need to help. And Jesus he responded, I was invited to help only to the

ovations of God, to the people of Israel. And at see the the woman that Jesus

was not supposed to help her, and he said, no, no, I, I'm going to

I'm for other group. The woman is, I think, I think, if I

think I think that I'm going to move, I'm disappear, me saying,

that I I'm being invited to the Fiesta. Me offendo. Jesus is saying, no, I, I don't I've been for you. What are you?

Fenicia, forgetate. He adds to Jesus, too, a offense a better. He says,

no, it's not it's a food of the children and to get to to the perrillo.

And here is what me was the thing I because this seems the language

more cruel being of Jesus. The people Jewish, of those days, I mean, insults the gentiles,

y'clock the perrots. And Jesus was trying to find out if she was confiating in him. And the woman responded,

it's right, sir. But even the perrots can eat the sobers that are the mess of his

gams. And passed the proof. I think that we can we can't hearse when he

said, woman, appreciate, your faith is great. You cancee what you pines. Do you imagine a response of Jesus

today? No, no, no, no, no, this not for the perrillo. You imagine? This week, this year's, this week wrote, this week the red, is a

leader, a Christiana. Entendarya that not were Christian, but this is Christiana because he's, I did a job, in the ministry, fulano, of tal,

of a country, behind a pastor. Offendida, because, I'm strained that Dante lea the Bible to a

manner literal and not he's adapted to the language actual. He said, me extrana that someone so cult as D'clock, thanks for the cult,

you know, I'm strange that that I'd read the Bible with terms that muchist that Jesus used, that are offensive, that were good

for that time, but not for this time. I imagine to the predicators saying, the Lord

came for all, for allas, and for alles. If you you want to be a member, mienbr, or mimebree,

come to this church or to this church and pass to the altar. I imagine someone predicating so that any minority is

offender. The Evangelio offende. Of course. Obviously, me wrote, I, think I,

that not only does know the rules of the principle active of the grammatica, but if also if,

if, again, if it was a person who's not attackante, he'd have to be able to say, that Jesus always offended our carrie, our glory, but in the affand to be insentat and attackante, is the essential to see what to hear of Christ.

No, it's not when it's the language we use them. So, I'm wondering, how many of us us have we'd have kept rogando, like the woman syrophenicia, if Jesus, Jesus, to enter a priori,

We, we compare with perros. This is a license to insult or maltratal to the people because Jesus he's done

with a purpose. And, that's the purpose is that if we're susceptible, and we offend us often

we're going to lose many blessings that are more than the offence. The woman that

was made a lot of Jesus, he had much much different machista and misogyno with a

woman posseida and a woman posseidate and with a with a child and a and a child and he's

he was he had approved and she's he's you know what what insinuable

the response of Jesus woman thanks for not fendert let's I'm giving a

lecture to this thanks for my heart over my

words thanks for managing the critical than I'd

and I would like to use your example and that can

have registered in the evangelio to the brother-it-and-it-and-a-law-the-lawed and the other than the

brother-a-lawed-law to learn to hear Jesus, so that they're to learn to find out of often oftener so we've

multiplied. We've been to the race, for the denominations, for the accent, for the political,

for the language, where the people, how they're people, for the style of life,

for the nation-of-the- origin, for what you've seen. And God no prefer a certain

color of the people, or the people that and he's a certain political. He looks at our heart and us offends when

expone what is there. The other day I read in the leaders saying, God, no vendinger the Democrats. It's like in Argentina, God no bendicrists or the Kishnerists. It's that God is that God mirro

is that God, God. And if we're offended with much facilitation, we'll need a course of actualization about the grace of of God.

All we all the same sinient of perversion human. This is I think to

the leaders that's when one and other say, I'm not not we don't we

not even one more more. We're not the necessity of the grace of God and

we're always always amated and are accepted. The

grace triumphs over the nimias and the grand offenses.

And this is to for someone, even some of the offenses more of the

other things our own our families, or not, the parents. A sometimes do you do

what you do, the zealos and the envidia can more than the

proper line sanguine, but it part of the call to serve,

he was to say that's a A few me asked me asked my opinion, about a parente mine, that I've been various, but this parent in particular, live for refutarned or criticar me. Just to you say, I'm notherst to give me, and I'm not to bevote a little bit of anybody. No, debate with nobody, and less if

not compartes what I was called to do. It's a vendigo, but one one of the person, no, I don't let me permit. No, I do a permission for that me offender. If I don't you do permission for that you offend, me can't insults to be around, I don't you do permission to offend me.

So, no des your permission for that you offender. I've got to be able to belear. And the assupecies have to orbit out of your system solar. The babosada of the chismerio familiar that we have,

they've got to fly out of your radar if you're enlisted in this exercise. Not I'm saying that you take to the family necessarily because yes. But all what is babosada family,

that orbit it for the radar. The Evangelios register in an event that I'm sure that, perhaps heired to Jesus profoundly.

Jesus had been having been sanating to the people, teaching to the multitudes, his popularity was growing but not it was his popularity

with those that they were more. Marko 320 says certain times we don't escape in these episodes.

There's Marko 320. Certain a bit of Jesus a certain a house and the multitudes began to join us

and not the disciple was in a moment to come. Figate that they were services

and services and services when those families heard what what happened.

Intentated to get him saying, he's not the patitos in the little he's no he's

the ross has a has a little. His own his own his own

his own and this criticism no deto Jesus. No, he's a crystal

he's continued saying, sanating, and chas out of demonios. Pronto

his family went to to see and he said that his family permanence was out of the house barrotada.

You'll think that's the family the family of Jesus have the right? Or no? So,

if the brother of Jesus, me to pass to, afura. No, I'd partia.

No, I'd to say, that was doing to and say, to be able to see them,

let me to Jesus, to say, to say, to let me we want to here, we're going

to say, we're, we're, and when received the message. He asked Jesus rhetorically to the messenger in Marks 333.

Who are my mother? Who are my brothers? And he looked at what they were around and said, look, these are my mother and my brothers. All

what does the is my brother and my brother and my mother. Oh, ho! You know, what? When you When one looks at Jesus with eyes new, that's what I'm going to say,

he'd have a love. He said he's not, he said that no he's not he said, if he says the voluntary of my father, are my brothers, if no, next. Much of people commenced firmly

with Jesus and when the disapprovation familiar, those descarrila. No, they're in force to do you front to the opposition, to the questions

difficult, or they're, profoundly offended when his parents, his conchuge, his children, no applauded the faith.

No, I don't get my he's going to have to be to get his his own until

that you question to God, you know, remember that you know, to be able to a garage

not you transform in an auto. Dehhhh that has a time to the

Bible says that's you're to be to be to be to be

to be to be to get to the car again and

you go to subestimms to the Spirit Santo. We'll we'll hear you. We'll be for him and not you

do you're not you offends. The message of Christ offended to his own his own

he didn't that this he did that he valored to the men, and the

women of that were in their new family? There's no no more when the people

when the people the other day he said to do you did my father. My

father, I was I'm periodically, me and I say, I'm sorry that some of my family are

not they're not going to see, I'm going to see a lot of people who have a person who are

people who don't have to say, we're going to see, we're going to be that's a more than

anything because when you're the obligation sanguine, we're going to go, we're going to go and then

I'm going and then my cunia is going to put a but when you're going for a

more, that's that's better. Because no they're the obligation. And, and,

and so, when the prophet Samuel, he went to the house of Ishae to unh to the new Ray of Israel,

the type format all the children front of Samuel, except to David. One, look at

the story, a little aceptica and says, well, he's an little, he's not, I mean,

he's, how you can't forget, of the menor of the these, these are all your

and, and he's, the man, the that's, the other. but the other not was adopted.

No, no even was his son. And more after when David was he and he wrote much of the

Psalmos, medit he did in the Psalm 2710. Although my father and my mother me abandonen, the

Lord me will be a great. Ah! Well, dole when our family

no offends, but we can confiary that the Lord is that's the Lord is

we're not a secondation inconditional. in it's a family more grand. I mean, my own people, no, no, no, no, no, no, so this is Dante. No, but who's the crepe? No, if this, he's the banked in the Yanke? Cah, stupidest. Well, if, of my family, can't think that? Part, no?

And then I then did that that's part of the folklore, of the called, that has to pass. Look, affirmation. The same thing of grace. The same is. Because the Pharisees are the protectors of the name of God, of the cause of God, of the law of God, but

not intended to Jesus. They were just all the whole of what Jesus did he said. I told you said that Jesus saned a man that had the man deformed in the day of reposso, and they said,

how do you atreve you? And they recorded in the Antiguedstament. Defendio a woman that was surprised in adulterio, no, no, he defended the pecality, but the dignity

of the person. He devied the way to talk to a woman Samaritan that was

taking a water of a post that had been cast five five years and I'm

living with a sex man in concubinat they they considered despicable Jesus,

he's he was a house to be a cariseo to a prostituta

to express his love to expressar his perfume in his feet and

then the farisio was he was horrified he said if he was

a man of a prophet would say what crace

of woman suela it he was to to be offending. And sofendia, because Jesus, amablely attended to the prostitutes, to the publicans, to the women,

to the children, some of the children. Some were changed the life immediately, other, that were the time. But he was with all the type of parias. Talked to the leprososos, even malolientes. And the elite religious, had the Bible,

segued the traditions, They were in the temple every time that's opened the door. And the doctrine, the doctrine for them was not the problem. They didn't

the concept of the grace, median the spirituality, according to the people, segued the regals. Not only they were

with Jesus, they were offended with the grace. Preguntas, we're different. How do we reactionable when a person

different to us respond to the grace of God? We're entusiasm us or we we're using the error. We have a list

to determine if are acceptable. As you said one of us, we're all family, do you do? Now, how can

you know if you can't see if Jesus we're going to see if we're in the church partencees when Jesus was

arrested? There's he was all a pique to the disciples. One hours antes

had been been started discussing, who, who was going to be the Major in the cabinet of Jesus? When I inaugurated to his reign, when they were arrested, they were, they astonished.

All the esperances stallied in pedasos. And Matthew 26-57, the people that had arrested to Jesus, he was to get to the patio to Caiface, to the House of Caiface,

um, of the sumo-sacerdote, where they've been reunied the masters of the law, the religios, or the ancians. And Peter he went to and he went to

the patio of the sumo-sacredote, entered and the man was sent to with the guards seeing how would have all. Distance. That's a signal. When you're offended,

distance. You know what happens in all the relationship, in the matrimonio, to say to your mother, that's that's all. And the

salt is there and the mother that's in front. But no they're not They don't When I'm talking. No, no. With my papa, no I want to talk more.

In the negotiations, in the clubs, in the churches, in the schools, in the encirons. No, with the local of here

the other side, and we're to go to go to the church and the loka at the house, we know that

we're going to the church. When the people is a feeling offendida, what does?

What do? We're we're not we're we're doing. It's possible that we're going to

this space because we're so enoged that we don't desire to be in or perhaps

we're not we're trying to be to get in the life spiritual. The disciples that are

they're going to continue to follow but establishes a distance between Jesus

and Jesus. Che, you say you to Jesus yes, but de lejo

there. There are millions of people. In the churches, in the actuality

that, that's offended in the past and They're from Christ, and they're congregating, but they're doing in the patio of

Caiface. It's the church of the patio of Caiface. They're so close of him, but as the expectation, they're in the guardies. Continuant, assisting to the church, disband,

serving, more or less or but his heart has no, he pertainse to Jesus. And, from there the other people, many people who've been, offended, They're in a church where not it's not so much

where no there's places. Iglesias of the style Kaifaz. I can't in the patio and observe that

Christianity discafeinado that we're impoderator that rare a bese offending. If they're repartying

something in the altar, me I'm going to and if they're asking me I'll be after they're

going to get after they're more. Iglesias to the style Cai Fas or congregants

to style Khaiface. But if we're disciples of Jesus, in serious, my dear, the offences are inevitable. God us will be able to make sure we're that our desires egoistic.

And that's not all, eh? There's people that is often we're passionate for Christ. That's for that they're not culpable or they're so celoos. What I see you? Qualquire has said the reason. There's people that so goza in destrozzar

to be able to feel to feel like superiors. That I think it is other other thing

that admiration mal-gestion we're we're not we're doing to offend us no, I'm not

I'm my my man, and a sometimes with sometimes we

tend to tend to have the same perspective with Jesus. We

call our friend and we're we're we're he's he's a friend,

he's he's the alfarerer and We're not we're the barrow. We don't us

we're going to we're not. We don't know that he back he back he back he's

a lot of the he's not only was offended when the earth was a plastered

not only they were his sentiment he was assassinated and you you're

you're you're you're you're you so you if an

understanding of the price of the discipline of

the person's the The people is offended for the pain, for the prayers, for the of the spirit, because all of that

no encage in the expectations that they said. So, we need to make some questions difficult. The alumno is superior to

the master? We've been to be able to a life more than that he was and resuscit for us.

My dearer, my dearer, to nidar offensas is one of the tramps of the enemy

that us maintain as clob in the old's herald. The pardon no liberate of the trap. So, no expect that the person us pired a pardon, or that not to leave us.

He said, someone, "'Perdone, is liberate a prisoner, and then, "'despute him "'that's prisoner "'a'

"'and we're not, "'an a "'garettyty. "'Rarabes, "'se, "'he's offended "'for the "'exigencies of

"'Theiririr "'savis that, "'to a "'to a realerererererererer, "'toebbur-a, "'toeckon a "'to-sold, The fact, the exigencies of Jesus are logics. You know, when we're doing for doing

any transaction, we're making an question instinctive, it's a pain the price, it's worth what I'm going to pay. The people of the negotiations does an analysis, cost, benefit for determining the validity in the trato.

The soldiers are to save the life of his comrades. In the moment crucial to save a soldier Ryan, the captain Miller he says, ganes this, Soldado. Ganesel. In our case, Jesus no

us says that we can't nothing. Our motivation not is to gain our sacrifice, but respond to him with with a gratitude. Calculableable the cost of the disciplalado,

but never after that Jesus not has calculated first. We pay the price, but because he first liquided the debt. We love because we're not only. Never we can't gain us. The don of the grace is much more than what we can imagine ourselves

and we have the eternity to think in that. We're called a verbladder of personality. One of this I said, I'm saying, sensible, but durves to offend. comprehensible, and are very flexible,

but full of convictions. So, sano counsel, I'll how much

before what are the collines for those you're that you're to

do and why is not. I'm to madur as

I'm when I do tender pundes, tracar frontera and to say, "'And never

"'mucked "'and never mix "'and you know, "'and when confronter, "'and when to "'you know "'and you know "'mene more,

"'ya's-ah. "'What, "'he said, "'I love. "'You know, "'mendale a "'em' best. "'You know.

"'Theiraphs "'no, no, "'ne, no, "'ne, no, "'ne, no, "'the eliphant "'not, "'explicar to

"'explicar to "'a, a, "'a, "'a, "'a, "'a' "'a'' "'A'' "'A' that when you

you're leader, never more you never more you're going to be able to be able to

be able to make sure, make sure, and you know, that's that this time,

with this I'm I'm meditable in my initial as a predicator. I was

a man, a man, a man, a man, and I'm he had been around of other

predicators more veterans, whose uncion and power was supposedly

proportional to the maltrato to the servitors. So it was like cool to be able to such as a music, to be it, to gregers, to the people of security. Sackapar! Because you're under much unction, you know, me tokees!

That I'munged. And it was a posteatral. It wasians for that the public said, oh, what authority of God has this man, look. Capas that so is the apostle, Pablo, or me said that so are that's it was Catherine Coulman.

What exigent. And I had a little more of 20 years and I learned. And many I mite those same attitudes egoists and

arteras. And I was I mean, I'm in the cretino that I'm in the

immoduro that I'm in some some time you see me and some day I saw you

I'm I'm saying I'm putting the armadura and I understand and I know

that's that's that's that's in 20 years me I'm I'm going to repentier of things that I do now, because in the modulence, the neurogeny

never is the cresciness, never terminate, no? Creecemns, we're going to the statutes of Christ. So, I know, today I think that as much ungoded is, more it pegged the character of Christ, more miscarriedioso, more amable, you're welcome, today. I understand that unison is gritty. That unison is, that you put red and you have to secar with a towel, and you take away, and you take away, and you're going to grab between four. I understand that the authority delegated

to become into someone less despota, less cretino. But, well, I'm happy to have left those pannials. And I'm sorry for that this message you offender every less.

I'm sorry, to be offender. The dear pastor Omar Cabrera, that actually are in the presence of the Lord, a dad of a great friend, Omar Carbara

Jr., me said in a occasion, flaco, to survive in the ministerial, he's about like to have

to have quero or a rhinoceros or a piece of foca, that you revale all,

and then I added a unobvitable declarationation that God you keep, he's,

until you do you have your own your own. And I can say that

I've been many many I'm to have to live but I

am I'm happy of not pertaincer more to the churchal. I'm enlisted in the exercited

that I'm very conscientious that I'm captured, tortured, and even assassinated. The manner

metaphorical and in a literal. It's part of the trot that I when the

Lord me, me, he saved for grace. Me saved for grace, no I

took to pay nothing. The price he was to consider when I when I was

a disciple. Recurrected that I was I said, I said, sir, Usame. And he

looked and he said, Gannesel, Soldado. Padre! I'm going for all those who are the

other side. I'm doing for those who are doing for those that are people who are people

are the people who are that are for the people who are for people.

people of different religions, for different denominations, I'mortes, pentecostals, liberals, orthodox, menonites, orro for the Catholic,

oros, over the Jews, orro for the atheos, I'm, I'm over providence divine owing me, mirand me.

Oro, for that the glory of the spirit get, where I don't could get. Padre, I have

talked torpently to where only can get to the mind. but your spirit has made an equipment and has arrived there to the stuettos after the heart.

I'll beg your person that's on the other side the other side the other side, to get to the land prometridden of the stability, of the character

of the madurest. I'm or for those who are who are for those that are going to torment, situations adverse, and some now

are repienten for having doubted of you. How do you know you? How do you you're going to love if you're saying

and you're and you do you and you're you're just thank you God for the glory,

for the unction, for what we're seeing now and here I'm for every one

that's on the other side seeing this power redarguu the

heart and so for the soldiers that are to have to have to

get to get to pay the price of being

considered a enlisted between your filas. Ventigo, those who are the other other side of the children, young, ancians, adults, those who are receiving you in the heart. If you want to receive a Christ in the

heart, only say, Lord, enter in my life now. Pardon my piscals. Thanks for talking me as Amen and Amen. That God you bendiga, that

God you guard. That makesleadper his rostro over you. I hope not to offends with nothing of what has said. Because perhaps

that I'm a little ironic a few and perhaps that in some people in some I'm

a lot of but I'm just a manned I'm just that I transmit what God

me said, my renunctions is always in the secretory of the

he will he he will when you when you say you say it

because termine my assignation or have to go to I'm

been Fiel and fideigno to what he said He said to do you. No aggrieved, and I quitted, and I read it a Rebellation of the Señor. And if he permitted, and I re-glet a cita, for you know, that this message, get to your cartero. No, you know what I'm,

I'm the carder, so you're me go and I'll go and you give the packet. That God you can't resplandesar his rostro over you. We're, if nothing changes, stay atent, we'll see here. All no, the next

domino, celebrating. Yes, because we're celebrating, for All of what God does do you do not river, seambrough,

help, and get and gestionate times. The domino we celebrate we're in we're in

a year where the church remained firm, where River no's moved,

where River still and we're never that's the people that has been

to the world and that has to be with the grace and the providence divina.

So, so we we're we're we're here. Firm as

a talon DOS. That God You just thank you. Until the next and that next and that's a good time.

Chow. Oh, You're Welcome Er's a One and another another

Oh, oh, oh, Oh, well, Welcome to River, you're

Amid, I'm I'm for you. And me cured the your

and you and Jesus all of my cargats you let's

you all your good voice dis