Dante Gebel Live - La iglesia ferpecta

Episode Date: May 5, 2021

No se puede decir que amamos a la gente si pretendemos acercarnos a ellos “de noche”, como Nicodemo con el Señor. Tenemos que codearnos con personas que no concuerdan con nosotros porque: ¿de qué otra manera experimentarían ellos el reino inclusivo de Dios si gastamos nuestra energía evitándolos? Ser cristiano significa más que amar a las personas que son similares a nosotros, o socialmente aceptables. Debemos bendecir y caminar de la mano de la gente rota hasta que sane. Hemos estado demasiado tiempo en la madriguera de los templos. Hoy la iglesia tiene que salir del encierro, tiene que ser luz para las naciones y dar gracia a aquellos que están hambrientos.

So, I mean, when I'm living in Buenos Aires, I remember that a certain day, parted to the

eternity, a formidable man of God, with which I used to have long charles

very constructivas. And, and before to be to live on the other

ad of the sun, I remember that we we're we're a good moment,

a one time a year that the Lord the Lord the and when

he celebrated of this amado pastor, me surprised that he went all type of people to present their

respect and condolences. Sentos one at the other were conservatives and progressists

atheos and agnostic Baptists and Pentecostal Adventists and menonitas heterosexual and homosexuals

and homosexuals people that not went to the church and people very fiel to congregars, no faulted

no recino, even assisted the imam Muslim of the city to expresser his dolor and his gratitude for an

man that had worked incansable to inculcable to inculcate the peace in the community.

And I asked, what was the recipe of this man for that was the

thing that was that all were that all were very were

his He would say that in all in all there was a terrain sacred and that each

one of them were an opportunity for that God to be and he lived

conscientious of God and for him and for the other other was

with other people that that that entretegian a a

relation to him and it and it was to align

to what God desire for the And I remember that that same day I questioned

what class of diversity characterizing some day my own own funeral. The people, to the people that had impacted during my life, was going to be a group homogeneo, of those that's they're looking, and

vote to the same party political than I? They're going to assistive to my funeral because they're in the same as I? Or my life representer something more accorded

to the way of Jesus and his disciples. So, no I could to ask

to ask to me, what can receptive I'm, to the people who

are the people who are who is a welcome to my mess no?

So when I get, I, I insist, the day of my funeral,

there there's a diversity of people, that are there are there

because were impacted independently if a or more, no they're in what I.

So, I'm and I'm if only I'm acercating to those who think like I? Because a sometimes one

can think that we're to get to us only to those who put like in our and to

us care well, and we solvene we're always keep us those, hoping that they're

that they're that they think like us, for then, so, to have certain

community. So, I was I was this week in the first chapter

of deuteronomio where we we've been acamped in the Monteore. And they were sat down where

could get food and water, where commercial and where didimir any dispute that they were

established a city that was sure and that was not even even if you were to be able the

a place where they were trapped So, so, not necessitated to risk and they were not

they were to be all the they were they were but God had a

dream more great for with the people Hebrough God he

required that abandon the known they're all they're

all they they're they he said and he said

you have been have been made you have been made a time

in this mountain. You insist with this word, you have

been has been too time in this mountain and this invitation

to abandon the mountain is the that I will use today

I want to rediming the word most famous of

the Christiana, evangelization. It's a word that I think has been sequestered. For us, for us Christians. It has been taken as a reen. It's a word incomprehendida, and the majority of the times the word evangelization is mal-utilized. It's like

we've got to the sufficient in that mountaine comodda of what we we think we're we, and the life entire has to be with with love to the people, with invulcrast, with that mountain, with to get to that community.

But the relations that implicate the love of God between one and others are the only that we're going to get us to the next life. Or we arrasgamos

all we have to alignar us with the desire of God for with the people, or we're going to a city a kilometers of distance of the

land promisedida in our comodda mountain is our decision. Me, I'm I'm gonna. But, before to elective,

I think we have to have a conversation brutally honest about what the Christians we believe that is the evangelization. Because I know that there's the

evangelization, is predicate the Bona's Nue. Well, what before in some moment significable like subtilment, not I don't

I mean that conscientiously, subtilment and, in a mode inconsient, be devirtueduado. And at the more of today, predicate or evangelize, has more

to be with to judge to those that are different to us, than with to love to the people that

is rota. One of the forms principal in that is in the evangelization is in

terms scatological. a form elegant to tell to the people in conversa how is that

going to end up to the world when we understand the evangelization of a scatological

of this manner is emphatisa only in what will do you do you

then so that's not to ask us that we know with that we

don't have with something like if you know you know you know

you know if you if you had to start to

the eternity. So, that's the real of the truth. But the basis of that evangelization

scatological is the same. Much fear. Eschivar the infirno and to secure

the sky. Pound. So the enfoque urgent is to help to get to

the person to repent before that get the day final in that you have to

be more for what or what is, for an accident, for a COVID

or the and they or is out of the motivation is to salvage of that arden eternally in the infirno. Now,

scripturally, theologyically, this is correct. Or you're to go to the inferno, I don't know I pretend to

change, nor want. But, to predicate to us, we need to involve us with the

people. No, we need to to be to save, and the that's that's all right,

and the that's the rio. I predict. the sky, there's the Inferno. Yeah, I'm going to

predique now is your problem. So this version of the evangelization is completely enfocated

in a fear of the infirno, and in obeisive to Jesus to have a bullet

of escape of the life. So in the best of the case, this is

the first part to to be in a relation with Christ in the

the best of the one for fear to be to be I'm

to and at not to have Christ, I go to the in the worst of the cases. The only

that's the people is a secure contraincendios. If I get to get to where I

go. I remember when was a adolescent, passing by a place in capital federal,

Plaza 11 or Plaza called Plaza Misedere where there was

a man, there were various, but I remember one in particular that predicated

there a old an old that said a man to

go to to the Inferno, repentate. You're going to the infirm. So you see

a cartel rojo. And he was in fury a person, with a megaphone. He said,

Mundalos, impio! Like in the days of Noah! All going to mourn't to Christ,

they're going torden in the Inferno. So, like, with a megaphr that just

was going to know if they was handing an an lanja or if was he was

prodigando. and grittable, and he was encaged, with the eyes out of orbit, as a posseal. I mean, I'd confess,

I'd say, many minutes because me called the attention, because apart mixed his retorica with many

languages, or strange. So, so I repenti, oh, Raka-Taka! And I remember,

when I saw it, no, I didn't feel any desire to any a pastor

or any type of leader And no, I'd like me identifications with him. If someone in that moment, me said, Dante, you're you, you're an evangelical Christian? No, no, no, no, no, no. So, the people, no, no, no.

So, the people looked at the intentions of this caballero, that I'm convinced that surely were good. But the people looked at, like, out of a clinic psychiatric. And the man, meanwhile, vomitaba, all vener religious, possible, and condenable to all the world. And when I saw that man,

degrading to all the transceunters in the name of God, I I took a profound conviction. Because in the front of my heart, I also had beenigrable, advergonsable like he. No,

grittable in the plaza, because he was an adolescent, and perhaps that the verguenza could more. But I had the same prejudices against the agenda. I looked at all the mundano, and I said, to think that all this is going to die in the infirm. And I sent me a resolution

from very within that I said, I don't want to convert me in someone never. I'm never a verguyence.

Insist, I'm not I'm not I'm not the mal quality of the people of the

ownos or those intentions, but the way in he pretended that the people

to say all the world to go to the infirno and barred in the infirno

and I have the salvation if accept what I'm predicate. So, a part of those experiences of

to see this man grittando in the plaza, I'm dedicated to a ogear the scriptures and I waske examples of how to give the message what he was directly to the form

in that Jesus predicated, in that Jesus oriented his life. And I found me, and I asked,

how, how invited Jesus to the person to have a story with God? How invited Jesus to the people to be part of the reigning? How did those first followers of Jesus? How lived the disciples?

How predicated the disciples? How arenged? I think that, in the affand of not contaminants, we passers for alt the time, the conversation, the creation of confidence with the people with the people that not know the Lord and we're

directly to that's the need to be a salvador. And at a few this man in the plaza

when I was a little bit we're a bomb Christiana on the person and we're so that we don't want

to be used not we don't we're not much with the people because are all

and at the end and we're we're we're doing to say I'm I'm

I'm I'm I'm I'm I'm I'm I'm I'm

that when when a day is a cancer or he aggerre the virus

or he pass a grave, he will agree with that the seed was planted.

And I mando mudd. But really, we don't we can

not we're not we don't we can't to talk to give us

or to give us to the salvation if not we don't

establish a connection we we can not we can't a person or

Oh, a minute that we saltemus to the water with him or with her. No me malinterpreted. I'm not I'm saying that we're parted the I'm talking about to connectar. To what is it? A person who's doing manotazos in the water that's from the

theology of the hogado. And no we can't talk about the life of the people without to know who are. What is your history? Because is how you've seen how you, because He's how it, because it's

comporting, how it's when some people say, and what do you say's about that mundan? A me, all the time, when I'm taking photographs or interview to someone, and what communion you're with the tinibell?

What beautiful, interviewing that. And that's because some Christians, for some Christians, it's not occurred, the Bible comes in Genesis 1

and for other Christians, the Bible comes in Genesis 3, with the caida. There's people that disconnoce

Genesis 1. Arranks the Bible in Genesis 3 at after the carida.

And when they're their life spiritual, now I will be to be

a spirit to be spiritual at the case when that when that so

so they live without the bond of the origin. Viven

in the pain and from the death and from the death

they predica they they they're predicate. From that perspective rotas

and they're to get to them as far as to be in the thing I'm to get to get to get into but that's

like I'm going to build us. Construed most we're we're not to keep a ateos to find out of

those that are different to us. Yes, we want to predicate to us but without to come in

the last that person while sanna. He predicate but if if it's about to divorce,

that's because here has to change of life, nothing to do you do it.

He predicable but if is homosexual that's that make machito. Rapid, here in the

altar. So, we don't we're that our sanctity is not,

we're not we're to come in the person until that

can't. Or what is the we're not, I'm that, A lot of sometimes is the way religious

to disdressor what in reality we're doing, what is the thing is, the thing that is, because the testimony, the end of the testimony is the Lord, and then

as a consequence natural, the people do it. No, we have to make an effort for curate the testimony, as well,

that the testimony is false. If you you have a testimony real, genuine, no, you don't have to

do you do it. That's to that the testimony is to do the that has to be with the testimony.

But no can't say that we're going to say that we're going to be and thenceau-do-dom with the Lord. Because, always that we intend we're with Jesus

and with the Pharisees, we're end upendium both. No, it's predicate of night. Now, convengamos that the salvation eternal is crucial,

because, for there someone has to do that, but it's a mal predicate of the the year and the infirno. The salvation eternal is crucial. But convenamos also that this not

means that the life before the death has to have the salvation and now put it to get to vegetar until that Christ come or until

that you have to die. No. For that a little the evangelism started from the

scatology that is to get to the to the ethic, to the grace. Sin desercese the scatology,

she included the grace, which is like the Lord, predicated, with grace and the truth. So, he was a lot of

years, a generation decided to to change the things, to give to eat to

eat, for example, even, even that's ateo, even that I'm that I'm a virgin,

even that I don't any that I'm As I'm always, we're almost we're all the time. We're going to beckoned domestics new.

And we're going to have some virgins grandotta, and there's santo for all parts. It's in a lot of course to say, to the limp, because no we put it to the aladera. So, the Lord, no, man, I'm going to eat, lambrient. Caminar to the man of the people rota until that sanes,

until that can be, the time that demand. So there's a generation that decided to to do you do that's wrong, fractured, unjust,

and say to the people, we're going to eat for example. Mission Graneros, Projects, Onra, if they were

an eco in all the countries of a lot of churches, we're to involve with the

people. Plen a pandemic, we're going to be going to ask who is evangelical or who

let us a box to be a This is atheos, this is a Muslim, a Catholic, no importance. He said, don't know, you know, those are you to eat. Then, some,

a part of that will change their lives, will beckxed by God. Others are thanks and never more. But there is when the crecentes topos that I've meted in their madriguettes of the fear, in their refuges

of the fear, they're saying, that no, sepa, to the left, to do you know, because at the other Ama the perdido and if involucre with those perdits,

he's expone and he ridiculize for that's just prefer I'm not, no, no, no, I'm so I'm but I'm not I'm publicing. In the fund, you know that's not true. But when evangelize a through the grace, there

there's a plethora of presuppositions forged on the ethics and the love. The message of evangelization ethical is a in the love and in the grace.

And I think it's hour to redimir the form in that we're about the good news. It's hour of changing our way to get to the people. I'm not I'm sorry to make sure

to the great evangelists. I'm saying that it's hour to love to the people, to involve us, other than to predicate the truth. The Israelis

were obsessedionated with the life around the Mount O'Rev. They were are comodos in their new madriguer of luxury. And God

wanted to be a lot for the nations, and that were with valentia his character to the rest of the world. But this no would be to be to be able to be

if they were caught in the mountainia, comodos. For that he asked you to be able to and they were to

them frontarant to what they had prepared. And Deuteronomy 1.6 says, You have

been made has too time in this mountain. Salgan. A me it's what God us said that

from March of 2020. They've been used too much in the madriguer of the temples.

Salgan. And God gave to the people Hebrew a vision of what I thought

to do the phrase say, or there a version that says put an march.

Transmitted the same concept that the The word repentiment, which means to change of perspective, change of philosophy,

of mentality. It's a change complete of priorities. It's a life that you promise a seat of a second to first-file to see God to work in the people with that you're relating. So, God,

invite to the people of Israel to that were a lus for the nations. As a lot, as God, God invited to practicate the justice, to love the miscarriage,

and humillartes unto your God. So the Hebrews, in a moment, they were the story that God was writing,

and at the contrary, they were in the differences, in the subtileas that are the things that the humans

are we're doing, so we're thinking if this not a past today, for me to be influenced

negatively, for the culture, they started to use the instructions, the instructions of God, not like a form of and to askers and to love to other, but as a way of justificing the segregation.

And the scriptures were in a barra to medir that used to identify who was in and who was out. And those barriers created polarization, segregation, and division, and that those mantoo both sides from the plan unification

of God. Me explain. I once I said here, I think it was the year that when when you're

to go to there were letters that had leterer that they had to the people that were

each one in the place correct, the that he was saying that in the

last few years they discovered two of those letreros of advertensia

published in the temple of Erodes those were they were they

were they're written in pierga and his traducion is the second. None extrangero

should pass more than the barranda. Who is captured doing such that's culpable of his own

murder. So, he was, he was, he was the right to the the barandah.

Only that had in the lineage correct he was he conceded a

major access to the temple. All the other other they were in

the the this of the Gentiles. The Gentiles are those people are those people that people that

that they're to have to get to be and they're to get to God in the measure that they

were in the generalities. This is a theme antigo. Not is something that is a

God, it's a thing, it's something. Ayer to- yesterday, someone

someone when we put, when we published the title of the church

a perfecta, I mean He said, Dante, me you know, but no I can't

pardoner, so I'm sorry I'm I'm overro from the life. No, I can't

say you have you to tarare a can't a carerer and he put you respectable

but did that that's blaspheme to the altar and not any

that should be to I'm arted to explain to be I'm

I'm but in River Arena we don't we're not we a place santissim.

Enrique de Rue Landerda, never was a place santisimus. Even at all right, even would be, I said. Of course, if this place were saintisim, I'm not could

be here. But the people like that's that the place santissue, the place santa, the pulpit

sacred, we, we, we can't, to be sacros, sacras, or sacras, certain things, or elements,

or places, we know, we can't that there's a belo And if the velo so if the velo's

rompio agam a bell. Because if no pertereces to a

elite or if no there's a exclusiveity like the club not is

so not attractive. I'm I'm the leader, we're I'm

go with the leaders, no? And I'm this is an scenario,

a stage a stage. He doesn't a question of his people

did the difficult, and that could to acceder to the plenitude of God before Christ. So, he saw how there was a division between

Jews and Gentiles not only in the world, in the church. And the law of these antecedents, Paul, he wrote these words in Ephesians 2.13. But now, in Christ, Jesus,

to you, the Gentiles, that were in the years, God was has acercated through the blood of Christ. Because Christ,

This, says, Pablo, is our peace. The two peoples have done one solo, derivando mediating his sacrifice, the murro of the enmity that no separable, because annuled the law with his mandamations and requisites.

This is to create in itself of the two peoples a new humanity. It's a version, a rasa completely new, at a power, to reconcile to God,

to both, in a sole body, Mediante the cross For the for the death of the Nemistah He cached

to the mure the nemeshth He came and Proclam-Pas to you That's the And pass to Those who

Those who They were Because Because We've We're In Dome? In a

Mimus More clearito Echallie Ago! Pablo He was saying That Jesus Represent

the vision of How we We're to orientate our lives. The world wants to us isolate us,

that segregate us. But when Jesus himself, our fundamental, experimented an evangelist that we need, that promue the unity, so the question still being

represents Jesus the way of how we we're looking us with the way in that we we're even, the cross is a cessation, an assassin of barrenas.

The cross is a creator of pundes. If someone you're saying, be to the

cross. If you do you do a cross. If someone you're

he a cross. If there people that are they're that they're

to get a cross. Jesus himself by the cross came to make

the Paces. So when when we're to And when we get us to others to the cross, those barriers are derrumbed.

The cross destroyed the part divisory, said Pablo, the murro that we're and any form of hostility. For that's I'm I'm really, what paredes I've erged I've been lefted

in my life that impede that the people can the plen no access to God? What are the barriers in my life. What are the barriers in your life? In Romanos 10-13

we're talking to a Paul writing a church a little in Rome and they remember what he does latr the heart of God. He wanted reformular his vision inclusion

and to defyarles to those who were in Rome to expandir the vision. So, he affirmed with audacity, all the that invoke the name

of the Lord will be a salvo. That we don't That's all right That's all right But he said All right He said

How do you How did he He said? All, All, or almost All right He said

Have he He's been The son All right All right All right Every Politico

That's That's He's all right And so With every Republican With every Democrat

with a socialist, with every socialist, with every communist, with every sexual, with every homosexual, with that invocexual, that invoque the name of the Lord, every person that can't support every person that you odias. Or can say, but they're going to change of life.

Parah. We'll detain him what he said Pablo first. All the who invoked the name of the Lord is to be a salvo. This is no demerse the doctrine, the change of life, the arrepentiment. But the who invoque the name of the Lord is to be a salve.

I don't know you, but there are some forms of to believe, to vesty some orientations even sexual that are more

difficult to accepter than others that we're we're saying but before before to enter to

the church change there are some people I'm there are in

a I'm not I'm don't I'm so an affirmation

like the the and my ego and greas and to my

streche's mental because me you're going to feel incommode how that

that's that's a single that's one of the one of the question about in the

head of the end up he'd to get to the name of the Lord

and he accept as a salvator and repent in his pecated to

his but now this is a spiro to me because

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

and who is out of and who's according Paul, God has decided that God says that all

those who invoked are salves and there is also a bit a bit how expansive

that is invitation to love to all I'm I imagine to that church

in Rome sentada this people sitting listening while they're

and I'm I'm I'm I'm I'm I'm I'm

I, when they understood what Pablo was saying, they were anxious for living as well, then they asked and how do we do, how do we do, and how do we do? And Paul responded with his brilliant,

manner rhetoric, no, in Romanos 10, 14. He says, how, well, invocaran in the, in the which they've believed?

And how will think they're in that of who never have no-hued? And how they're, sin a-er who they'll give them and how will you? And how predicate-as-you-

and how are you, in essence? If we want to see, to see, to-beckar the name of the Lord, we have to involve us, we need, involucarra, we need to get the routine,

to leave the mountain known, the madriguer, to risk, and predicate. Is a risk? It's a risk, is a risk. Because is that during the Second

Worldial, the phrase risk calculated commenced to circulate in all the army, in all the

generals because the generals they'd the risk of how soldiers were to

do you were to an mission and one once that they had

the possibilities hypotetical the most the most the command

determined that was that was it was it was the to

risk to the victims So the phrase, risk calculated, more than it was famous in the circles commercial, in the resources

human. The companies, before to contractar to someone, it's calculated to obtain. Superer the cost to get us.

We're going to get a shot. We're going to. In the universities of almost all the world, the courses, are based on the gestion of risk.

Gestion to risk. And anyone that's precia as leader, comprehend what to identify and gestionate possible

for an organization. All this is good. But what is what is the question in a question of a question of

risk? What is the church? What are the church? And there's to go to eat to

eat, but that costs a plato. That's our source. And for there we're

we're going to get to and perhaps that's they're going to the church, and then then they're going to congregate in other other side. Capasque he does it,

and she's being Catholic and she's with your virgin. What's the when the followers of Christ we'll go back to

the risk? What happens? When the church, they're in a incantilado to look at the people,

and in all the bigot of the megaphone, arrepentio! Because they're in the infirno!

What's the past when we're from the world to be the thing that's when we're to look

to look to see new. Listen. One once was Jesus sat around

around a meeting in a reunion with much people and decided to tell you a story

that's a that's that they've got a attack of caspa. The story is

in Lucas 14, 16. Dice Jesus, a certain man, because he had

started like a question he was a pedas. Cirto a man prepared

a grand banquette invited many people to the and at the hour of the festival he said to send to the

people, come, that's all all right, the assado Argentino list, the chorisos

Argentin, the vino Maldbeck Mendocino, the band musical to come cumbia,

it was all for a great celebration. Vennan rapid. And says the Bible or says

Jesus in the relato of the story, but all the invitators without all the

exception, they were to disculpals. The first one said, I'm

to buy a place to get to see the I'm to get to the

final me I'm said, I'm I'm just I'm have to

buy you try I'm that I give I'm I'm

because these are unical and but other he

said I'm I'm I'm I'm I just he

got a full of a night of bode so

the sierbo regressor and he informed to his Amos, he said, and the

Amos because he had invited to his people, he didn't to come

to do it. And he was in Malbeck recently recently part of the

parable the the am used capitalized that a

opportunity to to extend the the serbo in

what to can to sit to the person

All are welcome. In the when Christo invixtus, the Come'santus and Christian Castro, the who took the guitar in the auditor and the other. The hermanita

that's to get to get to get to the all the puma, that's all, all. No, no matter who is to go to

us and invite them to enter, to come to Jesus. For that in the parable of Jesus, the Amo

said to his criado sal deprisa For the plasasas, for the cachesones of the people, and trae to us poor, to those invalided, to those cojo,

to the sierra, to the Argentinians? And the serbo out and invited to various persons to the feste. When he went to, I said,

what I said, what you know, but you know, that's all right? How is there is a little bit? And there's overrasado. So the ammo

he said to his sierbo, and do the car and for the car and for the vered and obligal those to enter

to get in my house. A me I'm so. Because here the Amo basically said, I think you

think you're to find you a person that's the person that's a person that's a person

that's that's invisible rota because we're going to get a

great and Jesus told this story to refor the fact that in the

fact that in the reigning all are welcome to the mess. Nobody

should be away away. For that Jesus at the long of his ministry supported

all the kind of of the kind of and he had a question they said,

the Lord, the Lord, I said to say to his

father, you do you do you know, but he but he

support but now. When the the people had

a vision straight of what he had all that

was the when the people wanted to make a a fiesta for a

VIP he was back to Jesus Jesus detestable the idea of the

assentos detestable that we love evangelical this is only for those

in the days of Jesus the temple had 12 12 in an

attraction touristic magnificent for people of all now

imagine you you and your family, they're in pregrineation from the temple to see the temple with their own

eyes. You've heard of the temple, you've gone to be a little to see that you're not,

you can't get to get to some areas limited. You have a cartel that says

that you will cost the life and pass on the other other

other other. Also, the leaders religious have put sections claritas

in cartel that can't to you can't be in a bazaar interior, no?

So, it's at the bazaar, where is the cartel, but in the barzart, you're agotado, sedient, polvorient, anxiosos, for to acercate to the presence of God, but there's a sounderoyal of the ganado, vendors

that grittalettas, calenteta, calentetta, calenteta, compresandia, sir, sir, compresendia! And all they're and the clients doing truce, I said, went to see, went to

where you could enter in the temple and you you know you, that you can't a lot of mantas amontonad in the mess? The Argentinians know what I'm going to say, is the salada. What makes impossible to be

more than the patio. And you're standing the door there, and no, you can't pass out of all. Compre, signora, come! A-lo-crucifico! Ah, no, no, they'd crucifico to. But what I said, that would be vendier. Come, say, is it, the Moise-Pekin'

to regal, the cheverro de Abraham. And you'd be it. And Jesus, you see a through the multitude that you have you got trapped out of what you want to be to your family. And see the ascento of persons parades at your side, while the leaders religiousos

arreggling the mess, counten the money, oprimen to the people that need to desperately to find God. You create to make it anojaer to the Lord? Interponete in the

way of those who want to get to him. The Evangelos say that Jesus enfurecio and gave a world at the mess and

you know that one they're to be in what I'm doing it. Citabes the

scriptures of the Antigua Testament. Markos 11, 17 says that that

he said that while said, my house, that's called a house of an

nation. So, that the leaders religious had had been that

was for all the nations. They had a vision stretch of what

what's all the nations. Well, to know what what you're to say with all?

All, not. All those that's like we're like those. So when

Jesus started to work to work because it was inogated for the exploitation of

the person for the barriers that they put on the he saw the

character including of God and that were doing exactly exactly the

contrary. It's was impiding that the people ador to God and that

provoked the ira of Jesus. These comes santos jugs to be

the church because he was to be perfect perfect. And so is that

we're we're we're we also. I'm about the things

that me different they're different that different they're

they're how they're how in that church can't can't can't

with chin, how can't that music, rock. I always always was looking the difference, because to me me created like you. And to

be honest, what exactly was exactly was separate me of that people, because I was looking reasons to justify my separation. Excuse us that justificer my fault of grace with that people.

For many years, I used to, for so I said, I'm a legalist in recuperation, because not you're not you terminate of all. It's a task that. It's a a task that that's that's

all the life. Maybe when when I die you're put in my tomb, like figure

the tomb of Rup Grahann the wife of Bill Graham the first of the passionia,

but for now, but for now, you is to work in my things,

I'm to make sure to make a distance secure of those that

not are like I and I was always in what they were different before

what they did they because I'm to the people. And the humanity is sadienta of grace, is in buska

of grace. All we are desperated by good notices. And as Christians, we can't be instruments, canals of grace. My dear, my dearie, we have the good notices to our cance, and we can't

give grace to those that are ambrientos. I don't know because we're so much we're just because we're going to see seeing seeing seeing Jesus with eyes new. A much people not the form in

that Jesus would have the system. Those were accommodated. They'd getrable ormigas

in the nalgas when he said Jesus. Lucas 10-25 relata that in that in that

he was a expert in the law. Cusha, expert in the law to put a

proof to Jesus. So, that not was an person. He was a expert

that was a a questionita trampa. He said, maestro, alleluia. Glory. Vista, the master's of the day, do you know, like, like, they're like, like, they're going to bea all the time of the sky. They're in band of ancha. So, I said, maestro, what I have to do for heraldar the life eternal? This is a question me too tont, no, for a master like Jesus? Because he could talk about the sky, about the life after the death,

about the eternity with God. But, and however, no was what the expert in the law was asking. In the context Judeo,

when you when you'd the phrase life eternal, it meant, how I guard the a sana doctrine

for that I'm going the sky. That's the question that they said to Jesus. Not an

ignorant, a neophyto, he was an expert in the law probing to the expert of the law

he's the expert of the He put a Jesus in the strad of the testigos, making instantaneously that all of his around were to be that in juried. Everyone looked at Jesus and he would be that he would to respond. Dinos, maestro,

here we want to know what we can't do for to heralded a life eternal? What doctrine we have to continue? And Jesus-Responded brilliantly with a question to elevate

the conversation at the level of the heart more than the mind. He was helping to this man that he made a question to

discover what he he thought that he said. The Bible says that Jesus repliced, what is

what is what you? How you're the interpretas you? Ficate, you're

stutto, no? What is is written in the law? You're how can't?

In essence I was saying, you're the expert in the law and me asked me

to me. Cuntame what is what is written the and tell me how you

you know, as well as you tell me how you're the law the law in the mind judy was the Torah

the first five books of the Bible Genesis Exodus Levittico Numeros

numeros and deuter Romio in these five books there

six three many in Hebrew as MISvote for for

those for those were not leas mandates or suggestions

were they that were the form for that people camellar to God, so he was he was trying to

see how he's the but there's a other thing, look, look, the rabbin were the

rabin who the order in that the order of the epitronomio 65 Amaraz to the God

with all your heart, to your soul and to all your power and with

the commandment principal in this they were in this but there great debate about what

was the second grand mandamient. You know the first. What is the second? And the

debate that had divided to the rabbin was that some was that the second is

to love to God with the heart with the force, with all your

soul to your life, and am the problem the second grand

mandamient. The second grand manamient is santo. That was the debate. The scriptures of the evangelists present an eight of these great debates. Some of them said,

there's a second commandment. You're saying, no, no, no, the second is that we have to amar the progium. The way that when Jesus he gave you the question to the expert, he was asking the man that he would show to his cards, to be what theology seguia? A bit, of what side was it? To be, to see

for him, the second commandment, was to be to be the progimo or the second amendment was to maintainer's santo. Jesus said essentially, listen to me, expert in the law, yeah, what will you know that? How do you know that? How do you interpretas? What? What's the

man? In the recital 27, well, amarst a Lord, your God, with all your soul, and with all your force, and to all your mind. And then then, amarst a to your progimo,

as you know, and Jesus responded, well, he's going to do you, you're going to live. Sure, listen,

although you think you say that's, to say that that Jesus said that's and he was to clarify the

issue, the expert still desired that he would be to let's not go to soot

so, so he he wrote the question trampa, here comes the question trampa.

And who is my progimo? Bingo. Tuck, in cesta. Me, understand? It's all right. For the the the

ologist, for the expert of the law, he was the second man, he was to marry the progimo. Now define me who is my progimo. That was the question, Tramp. There is he

that he has Jesus between the spas and the parre. In those days, progimo was defined with the word rea, that in Hebrew

is a person to be a person a tribe, of your own own a progimo definitive not is pagan,

nor gentil, nor Samaritano. A progim was of the same tribe. The progimus

to the I can to be them, come, come, they're and they're

they're in the same the same. The progimus all the we're all we're all our madriguer

and someone says, digal to God to be God God, God bless you. Now I'm going to go to your

man, and say, God will be able to power. God will empower. God will be empodered. That is my progimo. That expert of the law was trying to to correlate to Jesus, making a question,

a trap. Who says that is my progimo? Oh, I suppose that you'll say that's the sanisima doctrine, the person

at the first domino of every day. Mm? The one He doesn't listen music mundana, the that's the one's

the one of who is my progimo? I know that the religious are still today. If it's my brother,

but that's arrepancy, but that's my son of that's all right. Jesus responds to a parable.

And before to see the words of Jesus, I want to to get to the Antigua Oriente and describe how this public heard this parable. Listened with eyes on new. Or

look at it with a new or listen to listen with our own new. Because this has great implications for us today. So, that pretend we're that we're all together of Jesus and we're talking this story for the first time.

Listen, for the first every day we'll have to hear. I, acornate, me see them, me see you? It's, is divided the thing. That some

think that the second commandment is, acortate, the second is the second mannation is to be the progimo. This coincide

with Jesus. It's the second grand mandamient, but who is my progimo? And Jesus will respond.

Look, and it results that he, a man of Jerusalem in Jerusal in Jericho

He came in hands of some ladrons He'd they're They're and they're They're

He's going to It's not It's not It's or city of Mexico He'll

make a Mewort No We don't know where the only that we

know that we're that's we're the academics insisting that

this was one of the other most more the other

on the route with much wind, with curbs, that impeded that the voyager could be what there was, at doblare the way, then Jesus knows

says that the attackers, were used to, and they were violently, violently, they were they're doing, they robbed all, they're just a million in the way. In that then, for so you said, we're going to

understand the parable as how they understood that people. The two forms simple, to identify where it was the person was the vestimenta and the language.

If the type is me who's a man who can't be able to be and he's he's done he's not he's. It's impossible

to know to know where is that he. It's a type of we're in not we're

not we're not even if is an church in the house if if he's if he's

adventist if it's mormone and he robes a bicycle no we're

no idea without without any identification the man in the history of Jesus

is only that a man a man of a man No, we know information. A man

is a point to die. Jesus continues the story. He said, well, a priest, when he was disbue and he went to the last. The sacerdot was

of the class alt, for what many of the people were the people of the church. The sacerdotes were to work

in the temple two months with the levites and the lycos and then they were two months of a day of a day. So, imagineate this

the sacerdote, a man of class high, people of much level, people cheta, fresa, that regressa

back after after two a second of a severe work, the sacerote saw the man and

decided to continue. Why he had to do that's because he was upurated, I said,

I was sure, this one of a problem of a problem of gestion of time. And you not

doing a parable, that's the way that's a matter of it's a way. How he said the Torah

and what theology rabbinica said. This type, this sacerdote, I think that

the second grand mandamient was to love to be a manned or

permanence santo. That's the theme of the front. If that the

sacerdote was to help to contact with his contact with

the demonialment immundo. He had to Recessed to Recyon two years two years had to

go to to get to the temple to start a men who included the bochorn public.

The people would have said oh, but, but, the type does a job,

not you don't get this santo and do you're to be a way

to make a photo on Instagram with a mundan what is with

that you do you do? So, the sacsor he took a

one decision. It's a way to pass a verguyen for this man?

It's not a part of this person that I know know I'm know that for this

type, I know I have to have to have to get to get to back to

get to this person or no this this type no, this this type not for the

sacerdote. The sanctity and the doctrine was what had to them He not going to put in risk

his sanna doctrine for a type of desnode. The second personage that we found in the story of Jesus was a Levita.

The Levita gestionable the security in the temple. Mannehaving the terrains, and they were in the

order. And also they were to work two months in the change of turn.

Not they were of the class ala, for the Levita probably

probably came and he had to and he said Jesus,

his chief, the the sacerdote, he has been to go to and the Levita said

that the man, he was he was after the when he was when he was he was

to get a a disjunctiva up, how I interpreto the law? I have to love to

God and also to him to love to and to care my sanctity and you

think, what is my chief of the sacerdote my my jeh my

my pastor, no am my salmas, I'll be to marge. So, the Levita could have thought, if I do not do not do the same than my jefe, what I'm saying to my chef? No, I can't falter the respect. I have a conflict of interests. So,

so the sacerdote passed, and also passed the Levita. As the way was very stretched and the eroded was not far away much space for that camellas the transseunters, so it's more probable that they were pised. And the sacerdote, of actually, he did you

did he did. The levitte, he passed for on over over if you have been you've

had been to be you're to be you you're you're you

and you because you're you're the process that you're

the charactering the church he's a story you're

a little the next person that's presumably is the religious, is the laic-o, the

legal religious, that also would have been able to back to serve in the temple. But you know what's the Jesus? As, like, you do, sometimes the series in Netflix, you get in a person who's un-perated? A personage that nobody saw a manor

and he appears a Samaritano. Usar that word in that moment was like to use a term, a racist, despective. Like, to say, appears a Nazi. I think there's a lot of the multitude does, oh!

But a Samaritan, he said Jesus, that he was a voyage, he went where the man, and, and, d'Ansue, he was with him. The sacerdote, he was the last. He said, I don't put

to comepresenter my sanctity. I have to give the testimony, all right. The Lord. The levita, he, said, I have to serve to God, and I have to practice

the partitur to talk tomorrow in the temple. The Samaritano he saw, and he took compassion of him. To me

me, I love the The word compassion is my favorite in the Greek, because it's the vocabulary that means compassion from the entrainias. Once times, it's used that word in the New Testament. Once. This is the idea. This man, the Samaritan, saw the type, accosted there, almost he, almost he did he,

took compassion of him. But not that compassion, I'm going to be to be. he left the WhatsApp. If he's recuperate, me he's called and we're oring. Yeah, macho, no no.

It's a compassion that said, I'm going to do you know to be doing. Dice that's he went to the aridas,

he took, she ensuced the hands, he was manched, she was full of the samegrey. Then,

he stow the woman with the same and the that was what probably probably he was the temple to adoran, not that came

from the market. And now he was driving, trying to sanar that man. What he was to give to ador to God, now is he was trying to the progimo. Then the Samaritano monted was a man in his burrow, what he meant that he

came to the animal, because in the burrow, he was the man. The Samaritano did the rest of the voyage to be able to be able to, and in the or the orient, the that he came on the other

on the bird or a cabal was the the servant of the person who

he was a man who he was a man, he was he went to the side of the

camera tendi and doing doing it doing what you do you do you

do you do you know the the samaritan I said because we know

we don't we know we're that that he was that was what that

was been very for to anyone to chero a picture a scene and suppose that the Samaritano

had been the person had been the person who had the time, you know, perhaps that's the he was taken, he was

the time, and he was I'll pay him when he'll go back, I'm, listen. He left him, they roberto, they called to make to make us to him, he said to

him, He abandoned. He was just to die from the Samaritan no he got to rescathe us and to care to make the

man rot. And then he promises that will be familiar the history? No, luce this like the

evangelio? These are the good notices. Not is what Jesus is for us? We're justrozzed

and abandoned and roto he goes Jesus. When we were oldodied, considered immundo, when the religious not we

didn't talk because that's a because you're a separate, because you're a life licensious, because you're not, because you've been, because you've got, because Jesus came, no, he's cargues, he's kept with us, we've got, paid for us, and promised you

and he's a man, it's an image, is an image of Christ, but Jesus still not had never had to have the story. Now, he has a question, he, for the expert of the law, terminate the story, and say, and say, I'm, expert, I, I would have paid for this dialogue, say, say, me, What of the three

pensas that demonstrated is the progimo of the carioed in the man of the ladrunes? When the expert did the

question, convirted was the word in a first time, when Jesus did the question,

he said, the progimo a verb. The expert in the law, only could respond to,

well, considering the history, that obviously should be factitious, the progimo is the

person is the person is the The disgracado didn't even could not he could say the Samaritano

he said the same reason he's he said well, then you do then you do the same the case

car so serrao now this not this is a story about acts of amability at a

a chance it's a story about about an story that's a

question to the point is the idea of is the person who lives on the side to live on the same church, that's a person who gets in the same church, that's a person, that's

like you, that he's a little that's a little bit, or could be that person who says that's transsexual? Or could be to be that he's

going to be the boliches? Not you're saying if it's a bad, I'm saying, Jesus was saying that's your disciple means more than to love to

the persons that are similar to us or socially acceptable, people like one. No, have to love to his enemies. The disciples are going to love without exception,

without qualification, sin stigmatism. As a seguerole of Jesus, we have to code ourselves that not concuerden with us. Of what other way are going to experimented the reign inclusive of God

if we gastam our energy evitandolos? Jesus would say that even the recouders of impuctors am to those who are like them. It's It's easy for us to us to love to us,

yes, pastor, see, apostol, oh, what revelation that he's an revelation that he has been. Jesus said that even those pagans do that's so. But there are to love to the enemies, and for to love to the enemies, there are to identify them. No, can't say, the, the, who has the compassion? Who, the who has to nomashe?

There's to nominally. The expert in the law of the history of Jesus no could nombrate, no could say the Samaritano, no put. The time he loved him. He was called the

who's the compendezed. You can't nominate the person that you lastimed? Decie the name. Because that is the first step for the reconciliation. Capas that you can't nombr the person.

Talves, you're going to make reference to that person for a title, my ex. My suegra, my ex-sueger, my Antigua Pastor, that dark with the

Pellos, that's manorado, the ecumenical that he predica, the rarito, the apostle of the prosperity, and so perhaps you can't nominate, then you put,

you can't even say, the church that made lastimed. Look, if, if one ever we'll love, of the form in that Jesus We have

We have to We need to We need to be We're going to We're going to When we're We're going to say the names of our enemies

We're going to As far as As far as We're going We're in front Of course of They're not The church

Because the The building Notte dearest you It's never that It's to have Killed the Techo

We're saying The church That's legalistic No, it's So you can't Orrower for those people that are insupportable? The cross is

profound and ample. And the essential of the cross is to travel the most close possible. The question is, represents our life to the cross? Our life is full of a ample gam of people

of all the spectrum spiritual? There is a place that's a place in our mess? Because it's

easy to have a faith unilateral. It's It's easy to live a life secure, without risk, in our madriguer,

our mountain, a life in that we're that we're to make a person who's and who know.

Remember that we're the most more of a Bible or a church, the people

that some of people are to learn to get, and I don't to ask me, will be

to be to be to be into the form that we love we and the

our attitude and our conducts suggest that only are to have an access partial to

the love of God. Jesus audacement proclam it that every person that can be

this planet is just a invitation to the meeting a mess

and prospering when we make the cross deism the

barriers that have made and those those good new new

the good. I don't know the criminal more dangerous, the person most addict, the more chismoso, the more lucurious, the person more racist,

the most dysfunctional of your family, the person more odious that you knowsts, and you're most, are invited to the mess. The church is for people rota. And I want to to pray for that your funeral

is full of people that not are like you. because all, while I lived, were received to your mess. Me, it will be to funeral

come to many people evangelic and many Catholics and many atheos and many Jews and say, it was a good

person, was a good type. I want to know more of the God in the

I was to know that you go to have to have a life profoundly

aligned with the desire of God for the people, with each one

of the members. I'm I'm know that you exparses the

grace, that you look you do you that you focuses in the necessity

or for you invite without to get to the people who see

what God is what you do you do that you see your

life and not like a barrera or what you help to the

people to to the plent the access to

God and in a prison or in a cafeteria that your

story that use to use to say to the people the

way of Jesus. That you lances to give to help to help you

are doing to give to do all for that he did all your

life. Ah, of a purpose to if insist

with the idea to find the church perfect you

I have good not notis it's possible that

the church is the thing the problem is

that you I would let's to lose so I would have to we're trying to what I'm going to I'm going to be able to

I'm going to be a good that the Spiritu Sando no jempsych no jemes to love for the perdition I'm sorry for the pandemic go passing for every country and if

it's going to every church is a place in a hospital in a

hospital of the people rota of people that we're

not for to different continents and and get Asia, Africa, Oceania, America, Europe. Oros, for that the grace and the truth get in

all the places. I'm trying for that when in June we'll, God, mediante, is full of people rot,

of people perdida. No, we're to have more ascentos reserved for nobody. Here,

not there are more more ascentos for the BIA and P. Not because the before the

was always was not, but we have to have to understand, we're

we're not we are the same of yesterday, and we that there are camas

typificated metaphorically in every butacca that need to be occupied by people that are in therapy intensive in their life.

People who need a respirator spiritual. People that needs urgently get to get ahead. And we've

said, this is it is a hospital for people rota, for people needed. And no

important what you are going. In this church, we receive us a

quaker. In this church, no there is a place stisim, nor there's

simply an arena with people that's the church. It's

simply a place where we to be to be questions, only we just let's

we're to be to give us in an or a repentiment and we we're

to come to come to you can't you. Capas you're you're able

to tropeas but we're to be there I'm going to this week with someone who's

you know you're not you're you're you're and I'm was a Christian

in a moment maybe better said I'm maybe I'm I'm not sure I'm

I'm I'm if you accept to Christo nobody everybody everybody

everybody everybody I'm but I'm I'm going to sometimes in this

on the other he said we're going to let's let's let's see we

I'm going to help. We'll ask. We're going to and we say, I'm saying, I'm doing to do the things good.

I'm going to love to the Lord, I want to be so I'm, and I'm going to say, we're to do the

because my VIII, because my VIII, but then he said, you know, you know,

possibly you're going to get in some time. I'm going, I'm not I'm going, I'm not you're

going to be going to be to be sure. And I think when that's you're I said,

I said, I said, really, yes, I'll come back. I'll you go to

you go to come to be you know, how pretendre to someone, or that's a femort or

that's a bendon that's going to go to go ahead. No, we're

a little, first are to come to be to be to be and you

say the first first time that I know in the church that's

the people, I'm said, I'm that if the congregation,

for the congregation one day it was where they predicated. I said, but we have to understand that we're going to be a hospital. Some of those are repulen rapid with an aspirin and others tardar more time. He said, we've got to go, you've got to go ahead.

And that's at the way he said to other, famous. And that's a bit he said to say, you're saying, you'll ask you. You're a person necessitated. But what were condemned for the church. were condemned by the

own congregation, independently of what any way is it, were condemnedated, they said, mundas, atheists, atheists, and I know that's

so because me they're saying after me, when there no coincided in the doctrine. Yeah, me mandator in the

inferno. And we've talked this during the pandemic, it has to change. We have to

put us serious. And he I'm to the conserbo that me are

looking to the dear pastors, that there are many, put us to let us let us to embromar.

We're to love the people. We're not we're in the business of the almas,

that is more great than any of us that is something that is something. We're

to save people, we're to rescat hered, one more, one more. That God

us help to rescue one more, and one more, and one more. And one more, that the

other, the minds that are the people are the doctrines men, mehkinas, that the

torpe discusses for the superficiality of the forms. I want to be

part of the squadron of buskeda. I want to be part of the movement of

buskeda. I want to be when when he's this time, the type,

he'd was a type predicaa. I'm by the and I'm so I'm so that's that's

artas of legalism, artes. The other day, I said, you know, you're an idea fissue. No, I'm not I'm nother idea fission, but I'm going to be the idea fission. But I still talking with people doled, what do you think you? Me still calling people

lastimed, people dolida. Not is that I've got a idea fission, oh, how you're a gooder, you know, you're not an odious, you know, I'm not I'm not going to predicate. What can see

He, he, Saka, my my heart like the Jesus when I see the barrenas that they put to the people

to get to God. We've subestimated the Spirit Santo. We've got to have no power to change to

us and we have to change our we need to make a leader that he control the with who

he's put to be the Godo that the Spirit Santo do the work

because that we let us we can't we can't let us we can't make

that someone be santo for law. It's the grace what we do you

do you do you have to get to get to a church a a church

a church that's perfect that that's that's that's that's

let's see to be people we're people people that's to enter to

enter into a hospital and not see suturas not be vendas no ver gasas not to hear the

sonures the sonures not chocard into the tub of oxygen, not is an hospital and we're in recuperation

and we're going to say to get it I instigue and I'm alist for that you are part of the squadron

of the movement of in combat against the field of invasores thanks for there, thanks to those

who are receiving now Christ in the heart to those who are I want that God

the God that God Accepta, the God that me am, the God that God that me lefted in the way,

cured my ed, he kept with me and he promised to go to and he's going to be the Lord

he said to come to be my mess and he went to get to get to and you're to get to

seriously, yes, come, be, because my fiesta says the Lord, you know,

the Lord, how not you go to love the Lord, that God that God that God

he makes, we're we're here we're we're in seven days waiting June this experience of River.

Firm, as tallon to osse. We'll see soon. Chau, that God, thank you. And, for sure, here we have a sit the next domino. Ciao. That's a little, tard.

...anded and perdited, you recognized. Your voice, saying, no, temas. I'm here. The father me envied for you. And me cured the injuries,

me sanest in my Jesus. All my cargars L'Eye on the cross Algo that's a grand I can't I can't I'm

Oye'o Ode's voice saying, one and I Oro, you're welcome You're am One and another

again Oh, oh oh, oh, well, I'm I'm a B'amor I'm saying,

my, father me me for you and me curates the heriads, me Jesus. All my cargars, all my cargars, let's get you to yellow.