Dante Gebel Live - La iglesia nostra

Episode Date: October 21, 2024

Si alguna vez vamos a amar de la forma en que Jesús ama, debemos comenzar por entender que la iglesia debe ser un hospital del alma que acepte a todo aquel que llegue buscando ayuda. El peor alcoho��lico, la persona más iracunda, el criminal más peligroso, el mayor adicto, el más chismoso, el más lujurioso, el más racista, el miembro más disfuncional de la familia, la persona más odiosa que conocemos, y nosotros mismos... todos estamos invitados a la mesa del Señor. Seamos puertas y no barreras para que otros puedan acercarse al Padre. ¡Un mensaje retador!

Every Every when I have to write the message, I feel the enormous responsibility

to be at the altitude first of who I present and then of who are their and the

providence divine that is a thing and particularly in this case there is

a passage in the book of ecclesiastess that is a to my

task of communicator, of the cartel or to transmit to do you

think I'm not a ex 129 says Procuro also to find

the words and and write with onrade and

veracity Procure to allow the words more and

to write and veracity the Savio Salomom Ponder

pondero and investigated ordered the proverbs, and then I've used how articulate

to the better to make the words, for that the words were adequate to transmit

their and then and I will be to compare not me in a million to know,

I'm going to think you think that I've been made a question of kind of kind of

not erie not erring no erie no susceptibility So, every thing I

say I have tried to refiner for a tamis, for a collator exhaustive,

for menorized and fundamentally very very very very good. Never my

intention is to be about the church but not the contrary.

I think the self-critical. I think that all the The person can say, in this I'm good, in this not is good, has encountered the sabedurea. And I think the autocrity is that, to be able to say,

I've got to change some things. There are others that not, some that not can't change, others that could reformulate, refinanceer. The thing is that, that, while some of course is a place is a place where the people perfect, that no needs to change, I think the

church is the place where the people admit that has that's a change, that has failed,

that has that's rota. That is the church. The church is an hospital and not a

metaphor, and is a not a liturgy. The church is an hospital. But that

the way, other of that there people rota here, neurotic from

from the pastor to be another is a place sure. It's a place

to share with authenticity and, without pudor, our defects, fracasos, debilities, addictions, necessities, dolor, and we

say this, this is today. But for the general, we're trying to tap our fracos, but I am of those who are the that justly those

are those are those who attractes to the people. No, there nothing more that subjugue and seducca

more than the authenticity. I'm an person and I'm a lot of people and you

want to admire that that person profoundly. Pablo ampled this in the

second card of the Corintios chapter 12 verse 9 when

he said for the apostolus I'm goodosoment I'm more

well alard of my debilities we we're we're we're

we know someone who knows someone who has I, the truth, that I go to me, the food, all the ultimate dinner, says, I'm

I'm all over, I'm going to, I'm all right, I'm very chismosa. Oh, I'm a lot of another, I'm going to make sureous. Oh, I'm very lucurious. Ah, I'm going to be a scoba with faldas and I'm enamored. I'm sorry.

Who does alas of the debilities? Nobody. Pablo says, Gustosamente, I'll air alard of my debilities, for that permanence over me the power of Christ.

So, I'm clear to this point. I want to pass to the geno the medulla of the autocritical. It's autocritica. Because if it's not

like I'm talking about the church, like the church is an entity is a entity separate to us.

We're the world, we're the church so this is an autocritica. Amin? Yes, or no? Well,

I've talked much about the type of the church in the that I'm formed

from my minnies and during grand part of my adolescence. It was

a environment, a environment controlled, a suitor, a subculture. Much of

we're in there. We were us we were to us ourselves as we

a little groupito minority distinct to the rest in a world in a

world that was the image that we had that any

the little of the temple, could have to beacar- to get us to the question.

The game of the evangelist was, enter to our temple, and then it's part of

the end of the inferno. To do it to beckar, to not to beck, to not defraud to God.

Also, I confess that was gratificante, that of living in the world, but not

pertenecese to the pastors us were an emphasis in this. We were

in the world, but but no pertinecese to the world. We can't that the hymno

that said no can't the world be the world be my home. No

can't the world be my house. And then we're in glory I've

my mansion and we can't no there's always one that was affinable

but that ruin the thing for always. God was said no

no no The world is to be your house if you're going to be your and the congregation where I grew had given

an immense murro of the reglas external to protect us to that that was in that was

there was always a religion fundamentally in the external always it always is it's

it's like to create to our people excepting the love

and we say here not is this, here's a tal cause, here you can't you get to a tall time,

if the little, or the child, your child, you know, that's all there's

there's there, and there's real, and there are so, they're going to have a majority of

age, and he will import a quark in the rules. So when I'm

to grow, thanks to God, I'm I'm to rechazzar that the environment

legalistic of the infancy. For so I'm I'm just I'm One not

not recuperate of all this is like this is like that's in the

alcohol one has to have to you have a legalist in paus to

those that are to be to be exige that they're a

hello I'm I'm I'm alcoholic I'm I'm I'm

a day that I'm don't don't because they're three

years without that day they're to say the word

that is the the that no caigua. So one has to

say, I am a a peccator, in my case, a legalist in pause, in recovery

in any moment me want to get the pharicee that we're all we're in

theory, with all the legalism that I have taken to live from my youth

I don't today today to be in a congregation. I'd be

aparted completely doing anything anything less and much or less,

transmitting a message. And me cost also that there are much people that are doing now that's very doly with the

religion organized. People very doled with the church, no with God, with the church, with the institution.

I remember that with the years I hadquiring a certain reflexionated against whatever

that wouldier to olierism to religion, until that one day me crudas, of those

brutally crudas, that we have the same to be crud, brutally, brutally crud. A question of those

that one has to look at the question to say the question, I said,

how would be the church any if it's if all the

members were exactly like you, and I made I

could be a disaster, a how would the

church if were the the church, all were exactly

like Dantte, no? And I when I did know when I did a question that

would be that I'm that if I had to do me uny to her and I had to

run it. It's one of we have to do we do we we're going to the church

if all the thing they're like you there's going to do you perfecta well it has

a way a I did I did that I'd because in the

fund, in some point, they were to be my, I'm I'm

misgues, meos. I said I was saying, that when one has things

that they exasperer of their own because in the inconscient you

are you think that you know, the thing, the we've

a mala and we think we're we're more, we've we've

never we've but when he agarra the boberia and the babosada and you say, oh, I'm sacked, where's it?

It's all right. It's all right. Someone's never unobvited. We're record and us reflect in our neurons,

spejo, of what it's to be in ushue, well, I saw, how can be so be so

how can be so much I'm going to me reflect that I'm so much so much so much

so much I'm to concentrate to in my own spirituality and not in the of the other

this costs, this is the night of the morning. Venir to here and say, I want to be concerned

in that God be able to me, and not think in that God to be able to the other

is a thing that not the time. We're not that we're saying, that's good,

that's just that's a play a psalate. That's a thing, turnura, that's the Risa.

Well, this new perception of centred me in my spirituality and not in the rest me helped to help to

tolerate to the church to learn to start to love to find it because one of times tolerates and

I go to the church and there people there are another one can't but tolera

but to to allow it to allow to one has to to change the focus to say well

it's It's not of the other So, so in many, so much effort and years of coming Christian and still have learned in his totality, I've learned that

when to come to the building, not I want to say to the church because the church is we're we're going to we're going to we're going to

we need to to know. A priori, in first stance, mirroar to look to up, it was the first

that I had to look to look to look to Second, look at my and third, and third,

look at out of the other way. I'll say come here, look at right, and then

to look at and then look to look to this three miras or this sort of

three dimensions. The first I learned to look to look to something that I was in the

adolescence when I was more young and I was to go to look to the

contrassentied, because all we've been to look at us. But I did get me with much

effort a custom of a custom of a custom is a patrimon of this, this is a

spirit of consumer, of critic of spectaculos, critics, of cinema. All the Hispanos

people are those Indians, the Afro-American don't other effect, we have

that we have been that, the famous what I'm you with

this? Demen something that I like. Entretengam me. I'm going to

see me good. If I got the service, I go and I'm going to

give back. It's a spirit of a critic of the cinema. I want to be

to be them. I want to a word that you need a word. It's

put many many his people. And this in what is what it

to do it to do you? So, if no it's, if no it,

if not it does go to other because here

not me they're so the church should should be

the other to be to be a here God is

the people of our God. For that's the

service to not it has to do we we

to give to him and we don't and

we to all my service that I I do

what he he he did he did he

did do what you did and domino. In other to say,

what me of this domino? Like if if I've going to get to the barrio.

So, in first the church, no exist to bring to us to bring us

to us entertainment, and food, and sanar our esteem, or to make amist

and the church exists a prior to ador to do to God.

If fall we in that we're we're we're to join us

We're just to adorer to God. For that's service to the Lord, in all the case, cult to God. It's a spectacle, even it can't appear, and the pastors, not represent us the role of the actor principal, but we're the

most like I'm always to a guide of museum, no? That assistant discreeto, that put the attention to the work of art. One, when we say,

when we say, the glory to God, not is to put a Christ in the cartels, is to, the people to do you, to give them,

during a service the things most important occur, not the actors that are in the scenario, but into the

the people of the congregations, there's where occurs the miracles. For so I always

say, those that ministers, we've here to come spirituales we're

to go to service where the the, the, the, the the one of

the adoration, he garrs, he gets in the an la of an angel and all,

and all right, and all we're not we're not our own epiphany, our own experience

mystic, who are we we can't do this moment our moment personal of the person,

none of those who are here, I explicitly I'm prohibit, I do, here not we're going

to show us, and to make our moment of adoration that we should

to be in our ability to be nobody he's, mental, I'm going to in language or enter in trance. Imagine that I'm going to, ah, Rambo, agarra, the basucca, rich a fanacoa. You'd say, eh, eh.

You say, some, some, what spiritual? And to do you say, oh, for fin, for fin, that's spiritual? And to who, to whom, to that? That I'm here to show that I'm a mystery mystic. My experiences, in all the case, in the private, and here in my abitation, and my mission here is ministered with sobriedah, with measure, and guide to the people to an encounter with God.

That is the task of the ministers, not to show that are more spirituals than the rest. Every dominolead we should go to here, about the God of Elias and not of Elis of God. No matter that the people come for Elias, the principal is is that then they're going to get to the God of Elia.

No importance, because they're going to get to Christ in his heart. That's wonderful, or no? So, what is ador? to ador to record who is the duke of the house

for that's a fallacy to say, this fine of the time we've we've been a visitation

of the Spirit Saint. We've seen that you heard of the churched that's the

church is the intruso, that's a time to put a comemere, that's the same

is the other way, he's the he doesn't visit his church he abita in his

church. He no visit our heartions. He abit our hearts or not abit our hearts. Is that so? So, I mean, it costed much that. Before I was, I said, hmm, the music no,

no, no, I, that chick that she can't. I mean, I liked the other song. And the pastor, no see, no say, oh, no, he's so, I'm going, I was like, I, like, so, I was like, a spectacle. The pastor was too, no me

He liked the music, no me enchanted the lus, I'd I'd like a little thing, I would be a criticate,

I'm just that I'm to think that the church are to God, I'm going to see, I'm going to

go and the music me to get to the atmosphere, all the all the way, but I

want to me know, I'm going to how you're that's the that's the other's the

other's the little, if the other's put a rote, if the other she's been of Negro, so that's all

all the principle, you can't get to get to be to go to go to the church,

to look at the church, I'm going to see a a lot of but it's a bit of we're going to

we're not so that's a culto, we're we're we're so we're

changing me the corito no is that's we're to look to look

to look to look at look at look at in second other I've

learned to look around to the people who were in the same during much

time I committed the error to be to be intentionally arbitrarily churches

congregations composed by people this also is a sense

a very Hispanic I procurable to a congregation that

had the same the same the same the I'm

a different bif the same a to a preference musical and liturgical

semifant to the my. I used congregations that were like me. So, inconsientemently

he was repitienting the error of the church of my youth. That softocable any

intent of diversity. One, not could be autentical in the church where I

had to talk all the same, to repeat all the same, we need

we have our own our own our own our Christian is?

How are you, bended by the Sanger of the Cordeaux of the Cucupiscence of the Carrey. So, there'd be to be

to be able to not we need. There's to assume another language. I mean in a congregation that didn't

admitia to any other person that was different to us. For that when I were people,

I was repellied the hypocrites, I thought, I'm a hypocrite that I'm time. For that

me repellied so they were to be in me. I mean, during many years, I said, I'm

a church that has a good, that the people see that people have been like not there

had a lot of people, because it's a place, a good, you're

to be to go to the same. No, I think that's all the contrary.

But, but I know, I want to people, I like, a church to be,

that is a church, where a church is I've told infinity of

the trauma that when I was a little I'm a lot of the

courteous to do you say in that the people who did that people

that people who came and I came a woman a

woman to a good with a cigarrillo in the man

that he was I'm and I'm used jeans justed

a blus and a blusa, and a blusetting, and the porter, the duke, and the tourter, the door of, and he said,

this is the house of God, not a bordele. A-Kisim, to make a decoros, signora. Her vestimenta tient to

our barons here to- see, if you'd have seen the barons tentated, oh,

dear. They were five two, that more than, temptation, would be a nostalgia

when they'd and the woman, more than her guine to his auto and he

he's he went he never never he I'm in I'm sure

I'm sure that's she's she's about suicide and she was just she was

she was she was bad maybe she'd maybe she needed because

somebody had been invited and not they're to get to be in here. I'm just a God's of order.

So I said, when it was that they've the notion of that for what was when God God was

an church to consider a order? And he said, and the person, it's the important is the order.

When did that? In this moment, something, something, something I was not I was

to do you until God. Although it was a child, that never was to to look to someone

for his aspect physical, for the appearance, for her vestiment. For that I'm I'm going to

when in a congregation when in a congregation, all we're to start. From the vestiment to the way of

to be the because we're not we're Korea of North. In third place, then after

to look to look around and assure me that they're that's not are to be very. And that's

the point. The church is the only society cooperative of the world that exists for

the benefit of those who are those who are those members. If one is a member

of the Barza, of the Real Madrid, of the people that the

benefits are for those that have the credential of the church,

insist, is the only institution cooperative that exists for

those that not are members, the the benefits are

for those the members of the one one I

I heard I'm that's a natural of the church with a

metaphor a little vulgar said the church is like the

is a a whole peter all the bests all the bests

there no there no a car but but

if it is it has it the land

the so I think that is the fact the factor

We're a church full of activities for the members of the other and you'll show you to be a little bit that's hyperactive

but that never crees. The church that looks that's the church is the church because the church would

be a cell of a guardia a place a place in the place where one no needs to

need to get a medical and and wait in a hall abrotated of people during

a hour we can do you to work to work that not suture in a that we're in a

tombsio inflamed, or us make an electrocardiogramma. A me me also think in the church as one of those

centers of emergencies. I think the metaphor that most we define is an hospital of the

home, with dispositions to attend the people that get looking and solution emergencies

inesperate. The church is that. What is the church? What is the congregation? It's an

enormous catalog of necessities humanas. We're here because we're neededed.

Not because we're more santo than than the people are not the people are not they're

not quite they're not quite we're we're we're we're going to we're

we're so there's a cataly enormous of devastations of the dolor

here there's there's there that there's not the name

of a child who has been a woman who has a mori problem and a an homosexual

trying, and luching for evital the promiscuity and the stigmatization. Someone more with a diagnostic of

cancer terminal that has been to enterarse this time and was someone and was

that was a person and other who per die to a father of a

heart to a where the people going to get his raspones

his magoo those the great fractures or the

eras abirited and expuces. Well, to the hospital of the church

should be fungir as a hospital. So, I know that this we know

we're all, if we're a lot of, okay. The point is that one we're the metaphor

of that we're just we're we're going to understand that we're to understand that we're

we're going to do the we're doing that we're all the whole sano but we we're

to help us to get to the So when one when you understand, well, we're part of the medical

that are you that are, that are you are doing, we're doing a jurament hypocratic following the

metaphor of the medicos. What is the jurament hypocritical? The fact it's an compromise

ethical that is an hypocrite and that have to do the people to do you

have two years that's that the people the people, the of the

of their values and the other other things, that any other that any

patient is a patient is a purgorithical. The medical has to take to

any, no important if the herido or the unfermo is a

pedophilo, a dictator, a terrorist, a narco, a genocida or a suzer,

it, it's a certain, no, no, no, no, This is he'll let's

more if it's a unamborganza this is a unamborguyen the medical

has to attend to a person a a man a person who a

person who got to the head of the thing to be in the war

in the war we're we're in the second war and we

we're in the war with the time to attender to

all that that's that's the that's the juror

And in the negotiations of the reigning, the Lord redoblast before of Hippppppus. Pablo

affirma in Galatas 328 there's no there in the evangelio no, no,

no, no, no, nor nor we're not in Christ Jesus.

All. All. Yes, yes, yes, yes. Romanos 13,

he affirmer, all the invoque the name of the Lord will have been said,

all we've talked to all the name of the name of that's to be

a single to be able a new a new well, all the what I said that's

all, all, all, all. So, is all to be a

public, that's every publican, every democrat, every immigrant,

every socialists, every communist, every homosexual, every homosexual,

every transsexual, every person that we can't support and that we can't we tolerate it, invoked the

name of the Lord, he repent and is a salvo. The nacient spiritual occurs for

grace when we're when we're we're going the religion organized and we want to

more more more than the the he confias is a point

no, no, but not is what he said, no, all,

all, all, all, all, all, Ephesios 28, says,

because for grace or for grace, pardon, soys salvo for the

faith, I think. I think. And then says, and that's the apostle of you're

where God? Because not it's for the work. For that nobody say, well,

I'm more salvo than this, because I not so language long like this

old because I don't canada like a I'm a great that's

no, to that nobody's so that nobody's gloried. Ephesio four, five,

a man, a faith, a baptism, a a God, and Father, the which of all is over all, and for all, and in all. No, no,

two, no, there's two Dioces, no three Christ, no, there's no, eight Spirit Santo, there's a God, in all,

for all, and over all. So, so, every person who interactuamos, is an God,

each one. This, me brings many times that I'm to continue saying, until

that I'm to be to be to be able to be able to not be able to work, I'm not occur, I'm going to

do you, I'm going to do you, I'm saying that. I've said, but I'm going to keep saying, but I'm going to

actu-as- an issue of God. Not are not they're not the people, they're not more, that

to accept that reality, has to invoke to God. The person has to invoke to God, and accept the reality of that is

a child of God. But to us us cost to comprehend horror that type of grace. When one about the grace,

there's a resistance terrible. I'm about the people not have problems to believe that a paralitical

can't come in. The problem is that a person is a lot of a lot of that is when we're saying,

no, no, a be, whatever is a good Christian and is that in the fond, the crehent

we're going to implement the codes of the mafia Sicilian. You'll do a offerta that's you can't refutary, not you can't recastary.

Dentro of the family, all right of the family, nient. That's the church our church

our church is the church is the church and sure. Capis Amen. Foure of the

church not we do we do copertura pastoral. We've got the copertura pastoral. And we'll envied with the devil.

That's an accident. This is the church our church our church nother, said the Apostol

Vito Corleone. That's the church our church. And in the time of Jesus, there were

many many of the religion that had those same code of segregation. Denton

the family to all, was the family, nothing, I'm in, I'm, I'm, but

in the family. He's got to the church, and it's all the God, we know,

and we're not the encounter the Jesus with one of those capo religious,

capo-Mafia religious says that's he's a expert of the law,

an expert of the law. In first, not was a principiante,

not an an incipient predicate or someone who was a expert of the law,

to put a proof to Jesus. He took an exam in surprise. And he did this

question. Maestro, what I have to do you? He'd carisienda a cat

like that so. Maester. What I'm to do you to be to be

to be to give to give to the life eternal that to be the

that's the scriptures are clear when says I wanted to prove to Jesus. It was a typical question, tramba.

In the context Judeo, when I heard the phrase "'Vida Eternah, in reality, "'significable, how I guard "'the saner doctrine to gain me the "'is how I'm gano the world? "'It's how me gano the sky. "'And this expert in the law

"'se levanted and put "'contra, against his "'to his voluptory to Jesus "'in the strado of the testigos making that all of his around to be a

turn around, it was a public without that Jesus would have to him and he was

to be to be to say, he was to have to have to be to be the right,

now they're to be the trap. Jesus respond brilliantly with a repreuntal to

to to level of the heart for so over the mind, no?

He responded with another question. He was helping to the person that was to discover what he

he was really that he said. Jesus was he said, and you what do you do you?

Or, how do you do you do you? Repetable the scene? Master,

that is to do you do you do you think? Or how you interpretes the law? Dimmel

what is what is said to this is an expert. not a neophyto. The word of simple, Jesus he said,

you're you the same, and you're going to be you. Quintam me what you know's of the law as well you do you know.

The law in the mind Judea was the Torah. The first five books of the Bible,

Genesis, Exodus, Levittico, Numeros, and Deuteronomio. In these five books,

there 613 mandamintos that had disprended of there, known in the Hebrew as the MISBOT.

So, for the Hebrews, not only were the way, they were written

sacred, sagrads. And the rabbin were in that the order the order

most important of those 613 was to be to your

God with your your heart, with your soul

and all your power. Deuteronomio 6, 5. Still not was

not the mind there and he he's he

he and there's to be to be to be the man

with the heart but there there there there

and what I should be considered to do the thing

and and what is the second the important some

some they were to love to love to

another of the The second grand commandment is to maintain a saint.

Amar to the progim or maintainer to be God? Now what I'm

I'm my person? That's the great discussion. So,

so when Jesus he devuel the question to the

expert, he was saying to the man, he

did you do you did you did that he was of that the first

that was to be to be to have to to guard as a santo. Jesus said essentiallyly, Oye, expert in the

law, mafioso. Yeah, that you know, you know, as well as the law, how you do you? Look at what respond the

man. Amaraz to the Lord your God with all your heart, with all your soul,

with all your forces, with all your mind, and then then then then then you know,

am to your progium as you me. And Jesus responded rapidly, well, do this and you'll

do you're even. Although one creak that this, to part of Jesus would be

the matter of the expert mafioso, he'd that Jesus would be on the strad of

the accusation. It was to liberate so fast. It was like the gato

that he had here. So, so he to look to Jesus and he

the bomb. The veraddera bomb, here, here is the trap. And tell me, who is my progimo?

Who is my progimo? To that I wanted to get to the expert religious.

Who is my progimo? It's all right. Am-a- God, and then we'll

get to get to here, we're to we're to find who.

of some I was saying, I don't have problems to love to my progen, we're not

we're always when we know that my progimo is who thinks

and he thinks, and he looks like you. If you has the saner

doctrine, I don't have a problem to love it to the family,

out of the family and anything whatever is anything. In the

In those days, progimo was defined with the word rea, rea, that in Hebrew is a friend someone of your own own own even someone of your

own own a person, definitively progimo no significable no gentil, nor samaritano.

A progimo is someone of the same to start. Ergo, the progimus were, they'd becky

and, they'd eat, they'd, they'd all the same, then you're my progium. You're in the church, you're in the church, you're going to the coverture, you take the covertura, and you maldigo, and the maldigo, and the maudlow, and the ma'uels, you'd say, I think,

I think, here, here, the same, this, of the progimus, in the progium, into the church, say, let me, say, me the man, say, yeah, man, say, man, seigneur, let me say, come with me, say, come with, let's see with us,

because we're all progim, we're all, we're doing the same, put to the feet. Sient-septu-by-pient. I know that's sitting down. Put-to-pient. Because we're all right. Because we're all right.

We're all right. And this expert of the law was trying to to corralar to Jesus, making a question a trap.

No, I've got a good? Who says that my progimo? So, Jesus, brilliant.

He responds now, not with a repreuntas, but with a story. He says, I'm going to

tell a story. And it's saying, a parable. He says, back a man of

Jerusalem, to Jericho, and he came in the man of the cacos, of the ladrons.

He quit the roba, he got it, they were to get a fugue and they're

to make him over. So, so he said Jesus, his metaphor. No

we know of the only that we know we know we, according Jesus, is that he was from Jerusalem to Jericho.

The academics say that that was one of the places more of the places more dangerous to travel in the Antigua Orient, so arbitrarily, geographically, Jesus was it was in the place correct. It was a route with much

wind, with much curbs that impeded that the voyager could have what there was to doblar the way. And Jesus us says that the attackers

were, and they were, and they were violently, they were, they were, and they were made a middle in the

in the time the two forms of the different from where it was the vestimenta

and the language. This man was disnude and inconsient what it was impossible

to know to know to know if it was a human no one without any identification

the The man of the history of Jesus was only a man N-N. No, he had an identity. One of them. So, he was all in time and space.

There's a man erred. No matter what he is, he's, he's, he's he's been the type. Without more

information, all the we know is there, and if he's there, he, he's mue. Jesus,

he said, a sacerdote, all verlo, was devio and he's a serpeterra was the sastereur was a class class alt of the jet set

of the religion for what many of the many of the sardototers vivied in the city of Jericho the sasserdotes had turned

to work in the temple 15 days with the levitas and the lichos and then they were 15 days of the descans

they'd two days and two months and two months not were so imagine to this the sacerdote, a man

of class that he goes to a house after a time after a second of a second.

The sacsorote saw the man and decided to see. Because why he

had he to do but the point not that the type was that the problem not

not a question of a question of the time of the sacerdote. It was

that how the sacerdote calificable the law. How understood

the Torah and what theology rabbinica He He believed that the second grand

mandamient was to love to or for his attitude convened us in that he he was

that the second was that was the time the time of when Jesus plant he's

you think you're in the conclusions in what he created this type that he

he's he's he was he was he'd he'd he'd he'd

he'd in contact with his hered has had been

ceremonial immuendo I'm to get to get to get to and I'm the ritual

of the limpeas that a men include the people have said

oh, lookal you can maintain you santo and do you

didn't get so you so you have to take

a decision so it's that is a bad

there is going to to be to to rest of the temple

to purify to purification me to talk to do that the way to support the burla

for a person who is that's it's that you have to go back

to get to do in other words this person does not

no no no it that that the man that's

the sanctity and the the I'm not to be to

the man with someone that family. The second personage that we found in the

story of Jesus was a Levita. The Levita gestionable the security in the temple in other things.

Mannehaving the terrains, maintain the order, and also they went to home after after two

years. Not were in the class altar, for what we think that the Levita

probably was probably he might come in he, he was his head, the sacerdote

had been to have gone to the little the Levita was when

the Levita he goes to the second he was the

he was he's he's he's he's he's to a

option how I'm I'm to know to do and I'm God and

I'm God and I'm God and say Levita my

my he has been by and what did

he did he did not back so I'm also

I'm also I'm I'm The Levita could have been If I do not do the same, I'm going to

to make a my jeffes, no I'm to fall to the respite. If he no, he no,

I'm not you. So, the sacerdote passed, and also the Levita. As the

the way was very and the erie-and- was ari- there was not much

space for the transseuntes so it, so it's probably that even that they

could be not. No. No. He's So, so the sacerdote,

of the fact, he's not there's no, no way to pass to him to be m'emiso

and he went. If you had you had been listening to Jesus to tell

this story, you'd have you had been the progression of the

personages of the elenco that was because when to

describe the character the temple Jesus had introduced

to a a a Levita. Who is the next person? He, presumably a legioner religious, that also went to the same, after serving in the temple,

or what he's called a diacono, someone who has a caliphon a small phone minor. Jesus, in embargo, introduced a personage of surprise that nobody did he do to come, a Samaritano. Emplear that

word in that moment was like a term, like to say, and then he appeared a Nazi, or a chinito manned on the freeway or something

God loves to do you but not the manned so Jesus said

but a Samaritan that went to be a year he went to the man

and vying he did he and this this look imagine

the the face of the there there and the mafios

acacinging the piccolo the gato the sacetote he he rode the he did

of long. The Levita he went to the little bit of the Samaritan

he went to know the manned he, no know he, the thing he took

compassion of him. The word compassion is one of my favorites

in the Greek because is the vocabulary that means compassion

from the entrae about about entranias not it's

that that's that you move to be so it in the New Testament.

This is the idea. This man, the Samaritan, saw the guy, accosted, almost almost he was caught, of him, he was a compassion

of him. But in that compassion of that, oh, we're going to be to be

all the compassion. See, I'd say if you're going to be a problem? First, they're they're coming

for chism, not? Because God he's not? It's that did in the church a day

two domingo and God and God no, no has a no, no, it's chismear what's

what you're and you're and then he's, well, we're going, we're going, it's all

I think, in the power of the but a one needs more than the one needs

more than this is not this not this not this is a wordand and a

compassion that I'm to say, I'm a question, I'm the thing, and the

scripture says that's the man and he bendos his heados

he did he's ensuceded the hands, it's manched, she was the

red-en-ed- the water, and then the he's the old, that's probably

what he was in the temple to do that the people, he was to do

to- do-er- but it he, he went, with what he had,

he was he was he was disparraming and he was, and then the Samaritan

Jesus, he's, he's, he's, he's, to the man in his burrow, what means that the Samaritan

came to the animal. The Samaritano did the rest of the way to be to get to the herrido.

In the or the or the or the cari, surely was the servant of who can't want to the

beastia. So the Samaritano he drove to the man to a postada and he

he was to the side of the camera, said Jesus attending doing what what he could

to do to do you do this Samaritano. In the actuality, it's difficult to understand

the risk that was the type, because he risked his life.

It would be very for any to take a little to

a scene and to say, that was that

that's that was the that's the person was

that it. It's possible that that someone that

was of racism, of segregation, that the that he has cuted the in the act of Samaritano, ah,

you were the you were the and you was the same and you were the man, and when he went to the

morning. The next, he gave him and he he said, and he did it, and he said,

and what he gaste of more, he'll pay I'll be I, I know, he was the

man, he was he was done with the man, he was they were, they were the woman, and they

abandoned them they were almost to to matthar, they were to die to make up to make up the samaritano

and then he was there he was a not so if somebody is a family this story

but to me it is the that it's the most like the evangelio are the good

notices is what Jesus is what we're we're we're destroated

we're we're we're we're we're considered immunded insuried

Jesus came we we're He said with us. He was called us He paid for us and he promised you

regressar. The good Samaritan is the image of Christ or no? It's marvellousous. It's the image of Christ he promised

to regressar. Sin embargo not had terminated the history. He had another question for the expert in the

law. Jesus says he has got to corralado to the mafioso he says tell me which

of these three of the story you think that you're demonstrable of the progimo of the ladrones?

He gave a world to the tortilla because the expert in the law is thinking that Jesus

was about the person who was the type to say, well, if I'm I'm going to

know a guy or I'm not who I'm maybe he's someone who is someone is a

person a doctorin and he's doing to be sure to be the type desnudo

but he he said, which he he's the progimo? When the expert did the question,

he became the word progimo in a question. When Jesus did the question, he did the

progimo a verb. The expert of the law, he only could responder and

only responded, he, the he, the he was he, he,

he, he, no, he could nombrate the Samaritan no,

he, he said, Jesus, he said, to the he said, the

Jesus said, well, "'And then, "'and do you do the same. "'So this is not a story "'of some act of amability "'de a vez in when. "'It's a story "'sobure a story about love

"'intentional. "'It's a story that "'to what point "'s extends the idea "'that we have "'of the word progimo. "'Acaso is only "'the person progimo

"'that is only the person progimo "'that's like our side "'that's like us, "'that's like us, "'that's like us, "'he's like us "'he's not-octuah, "'notes? We're amoeblamos

houses since five or six years here in California equiping cars and the critiques that always me juebens thanks a God

of other parts of the world I'm going to and why they're and why help a Catholic because I

did that house they've moved the house and I'm a virgin in the end of the

kind of I'm saying I don't don't know why to help a person that

needs is a but it is progimo is Catholic You can't have a virgin or can't have been

to be a child Fernandez. Proughim is that person that's a person that's sexual. Jesus was

saying that was that was more than to be the people similar to us or socially

acceptable those disciples if they were to their disciples had to them to be

not a license poetic and well to amar to the people

not not he's not about to love to the one of the war, a Russian

in the in the era in the war that's that's about the

his disciples should have to have done without discrimination, and as discrimination

and as our of Jesus we have to us we need to people

that not concuer with not they do our energy

evitances with that question and that premise we're not we're not not you don't you don't you know

you don't have communion with the in the time to have not we're not we're not means

to be to love one thing to have another thing is to love to the other thing

is to Jesus said that even we'd we're to make to give

because they are the people who can't them to them to us

it's It's easy for us to love to to us love to people that always know that's that they're that's appreciate, that us appreciate, that

we're in our language Christianes. Jesus said that the pagans even those pagans am-a-laping to the people that are like

them, the people, the people are they're nother- they're doing us, we're that the evangelists us can't

us care we're into us. That's the way, not we not we're not no, we're not. So,

to love to our enemies, before, we have to identify those. Who is your enemy? Numb-

The expert in the law and the history of Jesus He didn't even put to learn the name and he was called the man he was called. He said the Samaritano. He was traw that word in the language, no pudo. So, today, you can't nombrate to the people that were lastimed? Because that is the first step for the reconciliation.

The negation, I say, I don't have no, I'm not even with all. That negation, no, that's not you permit to reconciliate. Maybe not you can't nombrate the person, but you can start with the titles that you use to make reference to the person. My ex, my antivo pastor, my actual pastor, that dark with the peels parades,

that amanerated, that ecumenic, the rarito. Incluso could you say, that church that me lastimed. If some other times we're going to love of the manner that Jesus has made to start by the when we

can't say the names, we're going to our enemies we're going to see them as a person,

not as not as not people not people we're not some categories, are humans

we don't not us not us us those are the those black and we

don't us don't but always that they're not a category,

because a category never can we can define to people

that we're only and when we can see those as a favor of them, we can order for those people that are the

people who are to prays that God God, the cross is profound, is ample and represent

our life to the cross? Our life is full of a number of people

of all the spectrum spiritual? There is always an asient in our message in

a left. And also it's easy to live in a manner secure, without risk, in the way we'll choose to who

we're in our circle and to whom? Dentro of the family tutro, out of the family

nient. Much of us do that. No, no, I don't, no, I don't, I'm june, no, I'm un, I'm

think, I'm don't know to give a part, and then the clients, and the metaphor that this

were a business, and are the business of the reino, and to we have to get if we

don't we'll end up we're going to end up moving to be we're going to I know congregations

that when they're because was because it's a because you're not the church is

always the same the same same the same the same and I'm going to we're

we're not, but we're we're we're people chico inferno grand

said my mom oh yeah we're we're most is very a

Bible or a an church that some people are to get a person who

our presence invite the people to get the people in the way we we're

our our attitude and our conduct suggest that they are to be

accepted and when when they're to act and

look like we like so so many churches

so so more law than grace and Jesus proclamed with his life that every person that can't

for this planet is a only an invitation to get to have a child the person more acerated

the criminal more dangerous the person more addictal the more chismoso the more

lucurious the person more racist the more dysfunctional of your family the person

most more odiosa that we know or we ourselves we're we're invited

to the meza only invocating the name of the Lord. We're or not we're we're

we're we're we're we're we're or we understand this inclusivity

or not we're we're not and we have to reformularse if we're we're

we're really I'm I'm I'm I'm that in the last

years I'm more around what's people that's because

it's because it I'm more I'm me did. I don't want to I'm going to Congresses apostolical,

propetic, empoderned to the same evangelical of the same. Congresses of people that never never sell to peskare, that not is sussia

the hands, and that to acceptate, you have to prophetize, templar like them, to beck, like you,

and be it, like you, you're not a secta. Termin we're being a ghetto. Ase time in the

fragment of a novel, I, I, I, I, a episode that

describe the skyos, that you know I'm the describe the world,

describe the world, says, resulta that the justs get to the world

to the people, dispuces to make, sure of that they have their seats

reserved because they're just and they really. And of repented,

it's sometimes that's in the time, and they're people, and they're

people, and they're many Catholics, and And some atheos, many atheists, and they're in the

filer, and they're in the whole, like the filer to when it's cluel to someone. And he's, look!

But I don't think that God, this is too too. And they're a filer IP, they put it.

They're to get to anyone, this is full of chumma. After the saner doctrine that I've

said, I'm, I'm not I'm trying, for what I'm sure, I'm that's put

to see And with a fury that went to augment, they're going to blasphemar contraband. And in that precise moment, says the author, are they're condemned. Because it resulted

that that filer was the jury final. And they're themselves, they're also-jugged and ex-comulgant. The love was there,

and they're to know- but they're saying, we don't want a a year-abirt for all.

We're we're going to be the thing our, the church Our holy graze us. Despreciamos a God that

permits the entry to a child, a ladron, that the only that is to recognize to Jesus in

the minute of his life and did not to make the sanctity. No, we don't

we can to be a God that that's so scandal that we

prefer we a devil that is more predecible and more just.

Fouar of all of the novel, we're we're for our our

funeral is It's full of people that not is like us, that not was like us and that come to present their respect to, to say, present them the respect to this man or this woman

because there's a place in their mess for us. That the people us has seen as as portadores and not as as barrenas. As far as Juan Carlos Ortiz,

the founder of this congregation, he said, look, if you're going to be to give to, you're going to

givehate for to give grace than for give justice it. It's very

difficult to keep the equilibrium of justice and grace.

But if you you're giving justice, at the more you

have been, you have God, and God to say that

right why you don't you I'm you pardoned?

But if you you're you're a error is

a more, because you never to love more

than you if you if you have Invokeate, giving opportunities, doing grace.

Never, God, you will say, no enter, because you're more amorous than I. The grace,

in all case, if we're going to to be, not using it like a, a license to pecc.

If we're to extremar the grace, in darla in demasia, we're going to give us,

that every that every that we're in first instance, we're going to look at our

that we're different and fundamentally the principal the essence of the evangelist to the lune to Saturday at least

the dominoes for the time and that we think we actually exist as a especially for those

for those that's that's the evangelio that is the progimo this is the church

this is the church this is the church in all the nations in all the universe Someone has to celebrate a God for this

Palaziria! You an animas to put you to your hand to put up to foot and give an applause great to say this to say, sir, with the applause, I celebrate that the the heavens be able, that you have been with your

children this morning, this morning, this time, night. Bendito, be God. Hallelujah. Receivable. Receiv us this word, yes, or no? I'd like to put our

hand our hand in the Lord, thanks for this day. I've transmitted, Lord, what I've put in my heart. There's much

people, not only that you're going to accept, Lord, in his question, but he's going to be

reconciled to be. And I make a pause to the question to talk to you again.

If there there's someone has done with the church, has done with the institution,

with an pastor, with I think that you reconciliate. I'd like to invite you to reconciliart with God, not with the church, with God. And I'd say, Lord, help me to look up to you,

to worship me to do you, adorate. Then, that your prayer is enfocated in the Lord, the second is, help me, sir, to look at me to my around. This is an hospital

of people, some more grave, That's not I can't offend. Nobody can be offended of a dominole. Because it's like a medic who is like a alter because it's a full of the infirm of the hospital. It's supposed to our juramint

that we'd have to dedicate to that, a person to a person. Then there's people with spirits of chisement and people with spirit of disension and in others with lusuria and someone more with with spirit of robes and adulterio and no, we don't we celebrate,

we have to have to be to get a recuperation. No, but we have to lead with blood with with blood with fractures and we have to lead with with heredities abirtas. That's the

church. But in third place, to look at the progimo, to be the Lord is going and we're putting in places to

where others not want to get to not ensuciarse in the hands. There are much saying, I want to

take me photo with a mullanito to be getting pegado. And those who have

the spirit of Nicodem and they're to look to Jesus to know a surprise, we're going to

serve us. We're going to go to others and say, sir, that's in my place, that's

my place, that's my assignation. No important what other say,

this is a mafia. This is to say, to love to come, to come, to,

love, to, am, to do it, am, to do it, God, like the Samaritano

the most we're going to we're up your hand if you can't. Father, thank you

thank you for your presence, thanks for your your glory. Thank you Lord, because you

have talked today because I feel that here in the rest of the world

has extended an unction of a uncion of a faith,

a unction of a new grace that that's a children,

young, young, andcians, and adults. Sir, not us permit us that we

make us that we're unites in the diversity, that we're different, different,

but that all be a person, help us to understand that the hypocrite

that there into our that the pharicee or religious

eliminate them to let us our Corrason. Let's let's

the man and say, Lord, quita the Pharisee of my life. Arranka

for always. The who's the he's he's a

signiala. Help us Lord to be misericordios and us

to give us a little to you have done

in the cross God pardon us for the times that we

have just stigmatized segregated for the times that

have We've had a racism solapid for the times that solopidam we've

said, no I'm don't do you have been and we're and we

have putupirate and we have left a false testimony. Pardon us God,

for have diffamated to women, to us even with name and appellate

who, who are we are we not than the people rot in the same

hospital. Sir, ungenos. Lord, Tocanos. Embriaghan us Embryaghan us Come,

come, come, come, come, come, come, God, the glory

of the Spirit, and it all you all moment a moment. Presence

of the spirit, sopla, sopla, presence of the spirit, sopla,

deram, your glory now, over us over us over us Father,

we're we're blessing to those who are in their creensions. Bendicimals, Catholics, Muslims, testigos of

Jeobah, Mormones, Menonitas. We're saying to all the rams evangelicals, conservatives,

liberals, Baptists, brothers, Libres, Senor Pentecostal those, Tocalus! Because

no, denomination, because no race, because no there's a frontier, because no there's color, because no any, and here

all, everyone, all, all that, all that will invoke the name of the Lord,

will be able. And in this moment, there's people invocating the name of the Lord in

all the continent. I see people in the people in the name of the Lord.

Never have been a church but they're saying, Lord, this is the

misericoria of me like the ladron in the cross. And there's an unction of salvation, an unction of a world,

a world to the cross, a world to the oration, a buskedom intense. God is to rompiento frontiers. God is a question. The first quibre came in the pandemic.

And the second quibre came now with the rebellion of the silence of the cordelers that has been, people that say, now, no,

yeah, nobody go, nobody vas to segregate, nobody will administer me the grace of God, I go direct to the Father. Padre, give us your grace. Christ, your grace over us. Ooh, more presence of the spirit.

Father, he quita the spirit of indoctrination and bring a spirit of docency, a spirit of learning, a spirit docile, a spirit of master and disciple, He'll cut out of the autotrinament, quita the spirit of dictatoriales, arraxed the last

dictators that have been and kept your grace, and que de your favor for your children. Here and all the planet, we believe, Lord. Declaro that this

word no will be a clear that is sealed by your spirit, declare this a word, in the body, in the soul, in the spirit,

and now, Levanta the hands that before to go and I want to I'm I'm I'm

and I'm your your rest of your and you do this I'm the last

time I'm declare that October November and December are to be months

of liberation proclam senior sanidad in the people infirm liberation

of the captivity in the mind declare God a change

anymic in those depres aran all an anxiety, surmenace, stress.

Declaro socigo. Declaro peace that overpass to the human. Trae pass to the house. Tras reconstruction familiar.

Toca the adolescents and the children of the children. Bendice the nietos and bendisens us after the fourth generation.

Bendice the juventus. Vendiga our people. Bendiga our our brothers and to the enemies and

to the people. To whom us They don't know about us, weendicim of us our lives. Tocamos, God, those

that no us have wanted to and we we're and we declared a new time

in the in the soul and in the spirit. Amen, and amen glory

to Jesus. Glory! That that applause be the senior of Seniors to the

Reyes, God to God, guard and agra-resplandeser his rostro so brentoingo

people marvellousa a bridger afloire you're saying no tenas I'm here the father me he called you curates of the eras

me and Jesus all my cargas last you the cross you no I can't comprehend owing your

dulc' voice saying me one and another you're welcome you're One and another Again, welcome to Arrives Me San'iast me, Jesus