Dante Gebel Live - La mesa de Ortiz

Episode Date: February 9, 2026

A los férreos defensores de la ley, les escandalizaba que Jesús se sentara a comer con prostitutas de burdel, comerciantes de dudosa reputación, adúlteros, ladrones, y fornicarios. No entendieron que esto no implicaba que Él aprobara sus malas obras, sino que deseaba estar cerca de ellos para, precisamente, liberarlo de ellas. Hoy sigue siendo fundamental que los cristianos entendamos que estar cerca del pecador no significa relativizar su pecado, sino amarlo para que Cristo lo redima. Si nuestra mesa sólo admite a los “correctos”, quizá no se parece tanto a la de Jesús. Él no levantó muros; extendió la mesa. ¿Y nosotros?

We're ready? Yes, or no? Before to get me to the message of today,

I'd to make in clear all the spectrum of the significado of the

word creencias. A a very very confused what constitutes or what

means a a in comparison with a preference

or with an opinion. Creeence and preferences are two things different. Parasida, primas, but not are brothers. The word

creencia is two categories. The first category is the essential. Are the issues of profound relevancy, or so our convictions more profound. If we

were asked rapidly, what is your creencia in Christ? Some of us that the Lord died, resuscited the third day, that came for us, that only

there's a one of the own men, Jesus Christ, the H. The other have to be with the convictions

that no are the bestsion. They're based on what we interpret them of the structure internal as Christians.

The second category constitutes our preferences that a sometimes we confunded with creencers

what is a preference? When we prefering one other? So, we're just we're

Convictions essential is that we the majority and then preferences that we don't we necessarily the majority. For that we can't have an iglesia

eclectic, a diaspora with people from people from all the countries because we we're the

creencers, the essential, the fundamental in the secondary, liberty. In the secondaries are the

secondaries. The question is, what is what is what we to us as a congregation and a Tanta people from the other

side of the panel. What we need? The creensions or the preferences? Difficitement the preference. Because each one has different preferences of how to approach to God, of how adorar, from the most spiritual

to the most basic, like the food, how the form of vestirnors, the sports that we're going. For example, in the first card to the Corinthians, Pablo, the Apostle, has reference to the convictions

essential and also to the preferences. In a moment that says, Paul, nobody can put a fundamental different

of the that is Jesus Christ. He has made clear that there is something or someone that is not negotiable. Nobody can

put another fundamental that is the of Jesus Christ. No, there's for Paul

Jesus was the fundamental essential, Condition Cidicuanon, determinant. The constructors know that before edificing

they have to leveled the earth to place, a good ciment for then to thencephemy. That is what is saying or

implicating Pablo. The convictions are the piece solid, the base firm, what we will to sustain

as, as God was in the times in the tribulations, in the

prove, we'll sustain the base, a terremote, a sism, a hurricane,

can have been a good base, good fund, we're to be

to be because we do it on the rock. If we're on the essence, the creencers,

in who we're doing we're in Christ. Then there the preferences, that are the

style of the edification. If our house can be a style an

style We have a porch more Amplier, more chiquititit, the color of the curtains, a circle a black, a circle gris, without a car, a garage,

without garage. Every one constructs the house of your preference. The cimient has to be equal.

That's what a few we're often we're always we're we're going to the style of the

case, in terms spiritual, I talk. Criticamos to the has a house

style an and we celebrate to have a love, a house

modern, critic us to the has the moules blanks and capable we're able

we're we're always we're always we're always about the style of the preferences,

the fundamental is what we need. The church of Corinto was vacillando

in what to do the variety of preferences that in a moment that

that's that so that the church recurre to Paul for that the

church the apostle Pablo he says brothers myos, me have informed that there are rivalities between you. Rar in a church

that there's a rivalry, no? I'm referring, I'm saying, Paul. I'm saying, Pablo. I'm saying, no, I'm still Apollos. Apollos is more charismatic. Pablo is more the last car of six of the time. Apollo is more chistoso. Another says, no, no, I'm still to Cephas.

Because Cepha is more profound to predicate, more Christocentric. He, he no says the Bible of memory, does it, they start to discusses for those nimiedades. Other who says, no, no, no, I'm going to see a Christ, I'm going to show to God, hallelujah, always there's one like.

So the disputes and the disunion surgen, because the people preferrower to to continue to different leaders of the church, that this occurs until the day of today. And I say, I mean me I like that the predicate, other says, I mean no me doesn't make this, because no

it's a lot to make me make them repeat, there people that they like, tell you to your side, is he's got to now digger to his wife, now digger to say that's

things. Another says no I'm because Dant no pique the amen because no pique

a plasos are the but it we're doing we're doing that we're doing that's a good

preference a matter that the book advance and this people are discussing

if they're to people to prefer to Pado to Cepas to every one of

the people we've we've we've that they they're to

between them. So, escaled this to a level that started to do you,

and Paul Yairacundo, let's say in Prima of Corintio 6,1, but what is going

to be people? That now have they're to raster one to others,

to a tribunal? De verdad, asked the Apostol. They're going to get his

problems to a judge that not to Christ that is part of our

the church to get to the trough so sure you should be the

I'm doing the about the of the the trapo soo but then this is this

the form in that you want to you're that you that you that we're that we

are we're getting to we're the demand and they started for the people to say a

Paulos, and I agree the apostle no you can find to someone

in the church that can mediation in this problem? Acaste, between you no any

the sufficiently sabio, progo as to justgar a plighto intercretientes? At the

contrary, how can be it a man, a manno demand to another, and on

the uncredul says Pablo. No, he can't believe. Pablo

considered that this comportamint conflictive rosand in the infantil this

this kind of discussions for things trivial, trespassable the limits of the

sense common. Like that Pablo he exasperated that would problemitas between the

church were the incredulents and then in 1st, 1st, 15 expus what he

was the thing he was the essential. Because he took a part of the said, no,

me aggra to the people who are the people who are my people and I'm

he's, he doesn't he not take that partido ridical. He says now

brothers, let's remember the essential. He says, now, brothers, I want

to record them the evangelio that I'm I'm going to get to the

thing you're to be this. He's the same, he's the same. And in

the which they're being being being made this

evangeles that you are, you're are not good, but if you

are the word, that they're saying Paul, the

other other So in a way, you're congregating in vain. If you don't remember of what

it's to come to come to think you are the people, and say, to be my

church is more santa than the other, to be my right, or my

left, you know, what Paul, was saying, is, what are

what is what is our fundamental, what is what is the first importance,

that is that is Jesus, who is was right, and that's sent to

the right of the father. That is all of what we have to know. When we elevate our simple preferences to the altitude of our convictions,

we produce the grietas and the segregation. Because in reality we're discussing for preferences, for gusts. It's to discuss for food, or discusses for colors in the robes. Well,

this is led to the ambitual is grave, because it's divisions Firmest, never. I've seen someone

I've seen me in something I've seen nobody in the reds saying

Dante, you've you've in the Christocentric or you or you

get in the exegesis of the sermon predicated always are the

is that makes much a chiste is that is a piousito is that

they're they're always are the things because I'm preoccupation

if the critic that's the only that I'm going for my exposition of the theologues, of people that says, me seems that you're erranting the doctrine,

every time, you're transiting the reels of the heresies. No, always are the forms, the manners. The only that is negotiable

is our essence. The convictions profound. All the other are the other are preferences. And the Bible, a bit,

respect to the thing, is very explicit the Bible. We have a decalogo to start. A decalgo

of what God prohibit and that's not subject to debate. Point. Now, after that's no there's nothing

in prefering the music traditional or the music contemporary. The Afro-American has a music and we

can't make one of those can't be the skeleton that you're not you're

the cuban the music Caribbeania there other that's more the music more traditional

the hymno liturgic the hymno the hymno the hymno the people who prefer

the Signs Antiguos. I love I don't I'll have to sing here because it's I'm really

and when me want to get to my diet a little is the same that's that's over

because the public that is more eclecticic is more more ample than what I can't

do you do you're saying is that not all those who do you know

in and McDonald live in hamburgisas what I try to say is that but

then the music that we can't necessarily the that you consume, and a sometimes, sometimes, no, a few, a few I'm a new new new hymn

because it has to be with my story. Pongue a big cruiser of an evangelist, and I'm in front of an hour, and I'm enriotted in the other than I'm

back and I'm but that's I'm my diet. Others preferring the band of rock. But I don't put my good to my

to do all to all. There's nothing to go to the church, a church that like a discotheca

and that has a other who do you know I'm a good in the church that's

that's there's a there's there's there's there there's there's

that you don't know anything said to say someone and he put

a little no no no no no there

you prefer to you don't there many there

many there many there modern with tattoo or

that prefer to you or at the no, of the people who say there's people who say

that's that's the why don't you put you more modern more juvenile what I'm so I'm

so I'm don't know I'm saying God me said I'm I'm I'm

and because you've seen of black because you're more flacco if you if you

don't they're in a never it's like when you when you see

when you when it's when there's there there's no no it's that

if you If you come is determined food, you're peccando. Others affirm they that's a bad a lot of

wine is a terrible. Others think that there are certain people who are certain places like Disney, that if you go

you're just with the devil. In my time, the football was a per cente

because they were 22 demons running behind the head to the

satan. And you I'm said the Romanos 14, five. One

has difference between day and day other jugs all the days,

each one is plain convinced in their own own this result of the things

periferical those things that are things that we're not about this Paul,

he says the the day the day that is the day, he does

for the person or come for the person and the the person no

there is there is there there is there people that there has been for the

Paul. Because he does a grace to God. And the who does not come, for the Lord, not come. And does thanks to God. He's saying, if you're just not using, no he's doing, and no jugue,

the one is doing. Every one, it's not judging. Each one is for God. The Bible no says nothing, for example, about the celebrations like the day of the mother, the day of the father, the day of the New, the Day of Independence, Reces, Action of Graces, Cumple-Ans,

and of course, and to a sudden, some debates in the reds, for the Navidah, for the a little, I was I told that

I was in the airport of San Juan, Puerto Rico ago, I'm many years, I'm

a little in the line of the other, well, me started to be insistentiment

a but not an mirabable, it was a look, an o'clock, and I continued,

and I, I didn't get in problem until I see that the cabllero came, and I

know my life goes to a little, And I said, Dante Gaveld You're a Wendt Gaveld?

Yes I saw that you put photos with the Arbolito to New Year? For me

you're a false prophet an apostate You know the people people because not know

what is an apostate to say It's the office He's about a apostatic

me said okay I'm no no no no problem and you say

because you're arm the abolito you know what are the those are the balles of me

I cost it cost to agarer one after. What lexion? What lesson I'm just that's the preference

of him, to know, I'm going to the inferno. There was something that not that was that

said, I'm saying, I'm doing that you know, the baptism, it's different ways, for aspersion

and not for immersion. Here, it was to a art, so we're we're the

day of the mother, celebrate many days that not in the Bible to know that

in Roman 14, 22, he says, you know, tell the part of to you

don't see to be in others. You know, you know, you know, you're doing it

does it does it does do you know, well, well, well,

he's unbenturated, but the that's that's over what he or celebrates, is a

because he, no it does with with with conviction, And all what not provine of the conviction

is a more clear. If I'm going to do something if I'm going to do something okay, that's a

proreve to because I'm doing it's my way to get my way to the time is when I think the

other has to do the same and I'm to do you and I'm to be because it

doesn't with God like you. There is when we that our preferences personal

or in doctrines or in leges fundamental and we use hours of predication to attack to the other preference, neither the other the truth, because not is that we're

attacking to the Mormone, to the testigo of Jehovah, talking of the fundamental, not? About to who adoran, about if they're in the millennia, no, in the millennia,

in the vener of Christ, in the no-venida of Christ, where's the dead, if they're going to rest, to the sky. No. The

the other the congregations are for preferences. Because not we don't know.

Sometimes because we're a gordon we're going to say, no, I'm I'm going to a Plo, I'm going to

do you. But in definitive, the same. That is the problem. When we we'd

would be that God Deges, the majority of the Elegia's they're so.

When we we add us, this says God. And God not he's not

saying, he's I'm my gusts. I'm going to tell to the artasgo that I

had a pastor ancian who he began to get to get to what to God

he had to he said, and he said, oh, the guitar electric and the

battery is of satanas in the the cell on the piano,

and accordion, and that were the two instruments that he took he was

he he took to think he that he he molestable, he molestable to God. That what he had had

a God, he liked to God. And so, too, etiquette the people. If you're cawis mal to the pastor, it's because, sure, you're a bad to God. And not is that. So, no we can't edificing

our house over our gusts. Not it's not the people predica, of who leader the adoration, no, it's

not it's not we're not to vote we, nor to do we're allideece. In comparison to

that all all in turn to to the glory of the and the majesty of Jesus Christ.

We're in a creency that's Jesus Christ. It's more, if not we can't understand

what is the essential, we're able to show to show who is really Jesus. The

people are to be a when he's the first for us and not what we think we

about the vestiment. Because a sometimes we're a little, but if you're going to be a

little you you're a church And who says in an church how we have to get to get to

get in the position of leadership. That's an issue institutional. After when you're going

to be a tattooing, they're to have to tapar, you have to come with corbata because

they're they're that nobody to give a person to a person, in the barba or bellowed in the car. You're saying, and why? Discriminate? No, because every company has its constitution.

Here, we say, all, vitances, de negro. For what? For that no has colors strident, for that not yet someone vestiges of rojo, of black. But now we can't say, the Church, God, says, bestios of the negro, alleluia. No, no, no does it, we do. We do, we say, we're just.

Our sugear is uniform. The child of Wilcontin has a capiseta. Now, that's not We can do a doctrine, are gustos, in all the case, institutionales. Then, to the church can congregate any of the way and can be vesty

as much. Some are the besties more beautiful, others seem to come more comodos. If we're going to an church in Florida, there's people

that go to Jor and chanclas at the church because there's to go to the place. So, then, it's so in peccado?

No, it's comod. Now, how we maintain the essential to the way that we're

for those for those who are the people. How we're we're we're

we're a different that's a problem I never think that the church

is so people people that you insults because

it's because it was because someone for the Republicans, or in

those people for the party antagonical for the opposition

and the the church. Forgeting that the Cesar is of the Cesar and the of the Doses of God.

How come we've been with another that's a different? What is exactly what Pablo

in front was in Rome? Some of Jews who creghered in Jesus cargab their

customs, history, traditions, of their creences pastas, had learned

the Torah, and for other part there had crescent gentiles, or like us

that were from the religions that were adorations to other idols,

that were polyteists, had many different people, so all of those people different, one day

they were in Christ, to the hour of reunice, of the reason, but

because to be there antecedents cultural, they were different cultures. The same

does we do we do we do when I was more young-sito I committed

the error to look intentionally and churches composed

with people like me. I procurable always pertain to a congregation with the same troughondo biblical, with a

preference musical, liturgy that me would be conscientement I repeated the error of the church of my youths, that

suffocable any intent of diversity. Anya that was different was endemoneated. It was an church that

was not a person different or us were all Korea of North it was a yeah

was a egemonia dictatorial. And when someone says, and why? No, don't question.

Accept them. Nobody could question. Nobody could question. But every one of us have we

have been a story different with God. We have a language of people that God about the

times. Others, that every night, and they're with beasts and dragons all the night, but not God

there. Others God says. what we have to do. They're to do. Others

are in the voice. Others need a voice. Others need a thing I. All we're connected to

a way exclusive to God. Singular. The problem is that we have the tendency to look

communities that actuen like us. That are to be to us that they're like us.

That's not a locust that's a locust. The The accent of our own creedance is a is a

prejudicial processer, a lens that model our perspective of the Bible and of God. It's like

we have some lenses and we're and we interpretable the Bible. A

sometimes those lenses are the culture. For us there vestimentas that we are

to the Orient or or the majority of the vestimenta of the dama here,

would be luxurious. Especially because the dama not are in their rostros, because not use a mantilla, a tulle.

So, are things cultural? To who will save God? To the women with the hair with

the hair? Or the that's the lintelent cultural has that we're going the things

as we're we're going our own own our own previous, families, histories

personal, personal, habits of of pensions that filter our faith, I'm going to a little bit to

come to come to a hymn here, that's just oh, that's badgerid. Oh, those things

bigas get a get a lot, and the prostratas not the doesn't

but you have to be with good and then after one says, these are these are

my gusts, and we think we're we're we're we're we're

we're we're we're or gusts, that valid in what we know what we're just even, we're even, we're exactly the same than we're exactly the same

than we're, but in reality not is that we're what we're, we're all we're in this moment in Jesus Christ, in reality we're we're looking people that have

the same preferences. So, we're we isolates of the diversity of the church, and what is even worse. This is the grave. We're not

we're so-aselamos that, we're so, that you not we're not we're with persons agenas to the

the church. And we we're going to back the text. The light no has communion with the in the

time. And so we have done to give to predicate. No, it's how I'm to runn't

with that people? But not you don't, no, no, because me, me drenan, me quits the

unction. So the unction not to be to not tonarla. For that Paulo said that

no, no, no they're in debates in debates in-obates in debate since

sense. Of course, we have to have to have been to make sure about the world

modern, that not appear in many specific in the scriptures. And so they're

hours of pulpit about of those things that not appear in the scripture,

that only that only does the Bible. In the Bible, no there's only a text that

says about the tabacco. no there's only a text that's about about the pornography the change

of gender the exanacia it has felt that the Bible say no

you do you mediant the and the utanacia the sense

common makes that one can interpret the Bible the

the the guide of the spirit santo it

is more more more more more more more

sort how hours do to them pass our children navigating on internet? What is the santae? What is the standard pure? At what age, we should

permit them to pose a telephones cellular? If you're done a cellular to your child or your when you have 12 years, you're peccing? If you're at the 15, peckes less?

At the 18, would say the Apostle-Pabal? What can see in Netflix? That can consume on Netflix or in stream in our children? What type of music is appropriate for the

adolescents? What can to listen. And as those we're old, we're going to say that even Louis-Migel can. Yeah, Badbani. What is the hour of the get-appropriated

for the kids to the house? As well, we're all the parents, we have convictions and gusts, preferences. Now, it's easy to ask you to offer advice, esteemate, you that's your cellulch, when is a minor, I tell you, the Lord, desapue.

No, no, no, that's aprew. The That's your preference, your house. It's more easy to make a doctrine of how are good

fathers. But the reality is that innumerable form of being the work essential. The fundamentals

of a parent. Well, as progenitoris, amarl them, nutriol, provide for our children. But the

form in that we get to that is very different in every family. I can not try to

a dogma of what I learned in Argentina because there is a a shock

cultural. Caput in Mexico is different in the Salvador is another thing. And we're talking about

between the Latino, neither I think crossing the ocean pacific or Asia. So,

what we unes, the essential, the other are the other, are the people.

Pablo said in Romanos 14, 13, dejem to judge us to us

people, propongans I, I would put this in some in a

place in our house, in the office. Propongans to not

putterter troupes or obstacles to any another man. It's saying,

caramba, the life is difficult to be to the way to be the

God, let's the Spirit Santo, not the thing you need to live.

The Spirit Santo do it. Pablo amonesto to what? to those who were

in the faith to be patient and amables to be the most empathy like a word of the word of in psychology

Pablo said the those fervis in the faith have patience with those are more more than

not signals a chance of ashena ashena as a way to elevate his own because

God no, we know to give us and to some of some people are doing

my ministry is to have no the minister is predicate the evangelio, not to have a reason.

And the Apostol he added Romanos 15, 7, acceptens mutuament as

as you as far the God. Receivist grace? And well, what you do that

of grace, what received grace, do it, if someone has a

different to the and we can't accept to that person to the thing,

you're to me, but you not think to me, but I

don't infar the the Lord. Yes, yes, thanks for the grace that you put in me

but now I'm going to put in the door of the grace and I'm to decide who's

who doesn't to the club private. Nunn't that we do that because

we're often we know that the majority of the first Christians

were people religious before to Jesus the first Christians.

They've had passed the major part of his practice the

Christian the Christian when they when they and they're going to

continue the Cenda of Christ many of them mixed those those customs

cultural religious to a level they're elevates a level

mal-san for example Echos 15 says then those

those were they were to you circumcidais conform to what

he said to Moses not you say they're

they're they they're well Christ but circumcuncised Like Pablo and Bernabe

They were a discussion, says, if contend, no, not a little, when I said when it's a not,

it's a question, great. But no, but no says a great discussion. So,

to be a question, said the writer, he, he, he, he disposed

that Paul and Bernab go to Jerusalem and some other conilions, and the apostles and

the ancian, to try this question, about the circumcision. all know what is the circumcision No, no, no, we have to explain that one day we'll do

imagine that one day has been a tigemortism and a little bit of a tigernet and a little bit more and people with a bolsa, the gentiles said, but we're not we just we'd have to believe in Jesus

and the religious is so, sure, sure, is the only way, but summa, sum, be circumcised, summa, you make more santa.

You have to be to be a new and be circumcised. That's not he had said never to Jesus. The that creedere and were baptized,

is he was a salvo. These people they added to give to some. He said, we'll addle something more. A requisite

of admission more, no, it's not. What was happening in the history of Echos 15

is that the religion was doing what always does to adder the gusts of each one

as if were an doctrine. And are the gus the prudicator, caramba. Those

Judeo Christian were taking the salvation that came only only by of the faith in Jesus, and what he did in the cross, and they were adding rides

of the circumcision. And created an equation that's a little like Jesus, more circumcision, equal to salvation. So the people, said, the gentil, those who are not circumcised, and say, and we're going to have to pass through the rito. Now, we're going, we're going to this story,

and we're saying, what tonteria. How the people, will be that that is to believe that, if Jesus no one but in reality it's all the cultures and always to the generations

we've been tempted to add to adder something that's in the Bible for example Jesus more being

baptized for immersion is salvation if someone no came to get to and he's murgues

we're in we're a question logical we're baptize in the time we're in

the what's what's what happens if you we're going to baptize in June, that here

has a cold, and he's a major, and he's a man, it's a symbol. What's the badron that

was the cross? When he was he said, you do you do you, you're

to be to me, you're on the Santa Salvation. Or Jesus ma,

to have the coverture of an apostol salvation, and the perverture

of the apostol, pierde the salvation. Or Jesus more offrendar salvation,

and we're giving something that have to to be a sometimes with

preferences, with gusts, a sometimes with structures that us make to make sure, but that's

in the salvation. So, existen hundreds of things that we've intended

to fill that that Jesus is what does the difference. We don't not

not really Jesus. If not we'd not are we all the churches unida,

if we all the people, we're the differentes to the additiv the sugar, the cream,

all is coffee. But we're saying, no, we're we do we do we're going to do we're the Gleza of Capuchino. And in front, we're the Glea of the latte. That's the latte. What's the doubt cabe? No, no, we're the Iglesa of the Express.

We're the Gepisode. It's coffee. And every time that we do we make, that we're trying to make, what we're doing is mixing two lay with grace. Echose 15 is a recordatory that the religion always tends to complicate what God is so. It's simple.

My yugo is my charge is libyana, said Jesus. But something always happens. In the

actions, they're to be used, if you're to consider, if no. And then after much discussion,

Pedro was Peter not he was Pablo. Pablo was more even, even,

even said they were acundo, but more subtle to talk, more lettered,

more prepared. Pedro was the typical hispano that he was

the he's out the Naco and he He's out of the So, like,

So, says, Pedro, barons, men, I'm going to say with the voice

of Peter. He's how you know, he's, how you know, and the

he's, he's that he does the other other other other

other says, you know, you know, you know, that's some time,

God, me, me, he said, that the gentiles had to hear

to hear to the Bible of the Bible, and they

were to and that creer. And God that knows the crossions, he gave testimony giving us the

Spirit Santo. Or so, he did the same than us. And no any

difference neither to us, because also they purified for the faith

his the we're what we're doing? You're are all the

gentiles? Why are they're they're they're they not the

difference between the two groups but the religion

always does. The religion always divides the people. And Pedgo Agreega, now, why tentat, why are you, because they're tentating to God, putting on the coo, over the service of the disciples, a jug that neither our fathers, nor us have

been able to get it, because we put more cargo that we not ourselves. Before, we're we're going, that for the grace of the Lord Jesus, we're going to be able to, as well as they're are debating to be what what requisite we can put to

the people for that give in a sanctity? Predak us the Christ. Those who insisted in the

incircuncission were up another way the that Jesus had derivated in the cross. And these

Jews legalists were blocking the new new new to God that Jesus had been

that Jesus was an issue. So this is a issue always, ever, always that

we add something we addable a The work terminated of Jesus Christ in the cross. It's only Jesus. Simply Jesus. Jesus, more something is nothing.

It's only Jesus. The 1st December of 2012, Juan Carlos Ortiz, the founder of the Iglesia Spana, of the Catergal of Crystal, that then came to River Arena, parted to the sky, to the eternity. Aces, after five years,

what do you do when you're unplaceable, to a papal spiritual? I could imagine me in my world without Ortiz because was the only man that's the only

man that was the only man that could tell him what he was and not so much a sehasa. I could say to whatever and say, well, no,

you're just we're always we're someone who's never me permitted to not to be that not

wasn't to put to defenders. It was your philosophy of life, for what I knew that never would be about me, because

that's probably I could have bad to be nobody. And when he parted the eternity, many they were

the same the same to do, and assisted to the memory, to hear of his songs favorite, and a minute that one person after other

had his records, I'd the magnitude and the influence of Ortiz. But one that called the

attention was the diversity of those who who assisted here, and the diversity of those who envieders'res'nors, and the Reds Social, Conservators, progressists, atheists,

menonites, catholic, many, fundamentalists, liberals, heterosexual, homosexuals, people who not assist at the the church and people that is very fiel to the church. I go, what was the secret most precious of Ortiz? Well, it was,

during the memory of one of his best friends, Glenn Demaster, he said, recordemus something of Ortiz.

The friends are very are very very much. He said that all person was

a terrain sacred and that every moment was an opportunity to get to someone

to know God. All are very very much. It's a thing that's

a metaphor. It was real. And that night, while I was back

to the questioned what class of diversity of people characterizing my funeral

I thought in the people that could have been influenced during my life and I said, how

will be a group homogene of those who were people who were going to go?

Or someone will say, all people are very very in the mesa of

Dant. All were in your message. All could be acercercercer

to God. I remember what was to be to be excluded during my when my in-in-es. When no me

they'd like for the football, when me they'd for the final, one of those those that I think that were my

friends, those of people that one has that one thinks that they're going to make a lot, I thought, I'm going to be given.

What is that mal in me? What I'm doing? Now, one of the thing is, when another alumno of second grad of the primary not us invita a new year, and other thing,

when we think that God not us is excruy. And God no, no, we're not excruy. We're not excruying, the gusto of the predicator. We're not excluding the preference of a congregation. So, no, I've seen a son of God. That music no should be able to listen. Incluso, in some congregations, they're saying to what predicator can and what predicator

not can listen. A me a lot of people me said, to me prohibit you and a day in the pandemic I said, I'm going to pecc I'm going to hear I'm going to hear

I'm going to how can you say what I'm saying what's a predicate I'm saying I'm going to say because every can't even sultan

that you make to create the kids that they have to consume to what have to come to come to to go to go, how sex you have to

have to have you know, I can't in those things, but I'm in this things. The Brees

for meadow to be influenced negatively for the culture commensarer to use the instructions of God, not

to remain not to not a form, neither a form of a certain to us, but as a form

to justificing the segregation. So, the scriptures for the Jews, they've been in the

barah of medir, to identify who was inside and who was

out of six 13 letters they're one one of one of

one of one of ten three. In the temple of Herodels there

had letrero that they had to be the people that's the

people in the last years there are two of

those leterer of advertens public original in the

temple of erodes and the translation is the The next, no

extragero should pass more than the bay. Who do it

is captured and is the culpably of the only

those that had the line correct and the

access to the other other they had access

partial . They were relegated to an area

with the rest of the people and you know

to the one of the country of the Argentine, pass.

Mexican, to the lobby. Chapin's to the vered. The gentiles were those people who nobody

wanted to get to Paul. He was present in the temple of Jerusalem that I would have

an offrenda of purification. He had had gone with some friends that were people.

But he knew that he was he could get them to come here, I'm here,

I come, until that Pablo said, they were, they were, they were, they were

that they were when Paul came to the altar, some of the Jews of and Asia they were,

they were, and they were, pardon, they were, they were, and so, so much, re-att,

that they're to get to, this, for Pablo, this is the individual, that is the individual,

that is, and it's against our people, our law, and the thing, He brought consigues

to the temple. Gentiles! He's profaning the Lugar Santo. A me they've been told a lot of Jesus. Why did you? Because did you. They've got to be

more than Christian Castro. And some have to say, no, he's going to be Christian Castro. But they said the same. They've given the

mentiol to the temple that all so that all just so so decontominated and were impurus. And it's produced a alborot

and they were to intervene the troops Romanas, that arrested to Paul. Now this is a time an issue of

this is a man, I'm going to believe it's the division between Jews and people, no only in the world, in the

church, and to the light of these his own of these Paul, he's three, but now in Christ Jesus, to

you of the Gentiles, that were long, God was has acercated the blood of

Jesus Christ. Because Christ is our past. The two people have one only, derivando

mediante his sacrifice the mur of the mure the the the that's

that. It's a that are people that are the cross. The cross destroyed all a great

great, all hostility. Jesus is the peace to the cross to the cross.

To all they're to all to all. So, now. Pablo, he was this more

to say, first of Corintio, 6, 19. What is that? To be to the temple enters to the

patio, in the patio, they're not we're the temple. So, that the people,

in a bit of an edificio now you now can feel the grace of God

a time the apostle the apostle he's in Ephesio 29 for the so

so you don't you are not not people but people

of the people of the people of the people edificed on

the fundamental of the apostles being Christ the

person the other the cient is and he's up and he's

to get to get to a temple santo of the Lord. In him also you

are you are you are made together to be to do for your spirit.

Creece for that the spirit so that the spirit is so we represent us acos

acocient to the people to have a person to have the temple of Erodes

excluding to the people with barriers. The cross acoge the temple of

Herodes excludes. The cross is an area. The temple of Erodes

is a strecho. I'm I'm so I'm the temple of Erodes or the

temple of the cross. For so Paul wrote in Romanos 13,

something that that's a puritan and the religious and he said,

no, but he said that he said, he said, all the that he invoked

the name of the Lord will all. All all.

All. All. Every fanatic of party oppositor that invoke the name

of the Lord will and the publican and with every democrat, every immigrant, every

socialist, every communist, every person that we can't support, that invoked the name of

the Lord. If someone says, no, not it's not so. You're

think the same as those is the people, you, you know, I know, I know,

but I see you, but I see some people and I I'm very in disacquered, others not me

aggras. Me, it's peccasers, but are my gusts. So, an affirmation like the

of parlo, me quittal, my ego engrateful, suburbio, and strecho demented. But at the

way, me does a liby me do you. Wow, no, I don't have to be I, who decide

who's in who's there to get a to get a tog, and the t'clock, and the martyio, and say,

I'm with good, doca, doca, doca, doca, doca, what's the most

that's the more can't and that God God has been a car, I'm sorry, I'm not for that. It's a

carg of no I'm going. Segun Paul, God has decided who is who it's there's

and who says they're to be able to be able to a table. And then the story that appears in

Lucas 14, 16, he says that a certain man, he's a great

banquette, invite to a much people, and at the time of the people,

to say to the people, come, that's the food list. The food

list, the band musical had had gone to give up the first of I'm going to go to buy a terrain and I

have to go and I'm another adduho I've got to buy five yuntes and I'm sorry so you

I'm sorry then I'm sorry then I'm I'm sorry then I'm sorry then the employee and the employee and he

informed the Amo this one he says the emuuses that rechazzes as an opportunity to extend the invitation

to extend the invitation to senders to the mess. He says, well, sal de plisa for the plaza, for the clasions

of the people, and trails to the people, to be, to the people, I'm going to take to eat a food. And the serbo

is out of the people, to the party, that I think to say, to me, for what? You know,

think there there's a tramping, no? When he goes, to the Amo, sir, I said what you said what you

said what you said, the man-in- but still there's the He said to his employee, go for the way, for the veredda, obligal those to enter,

until that's in my house. Because Jesus told this story, to reinforce the fact that in the Reigno of God all are very-beenied to your mess. And those who are to put travas,

and the more, they're going to get with their travas and excuses, and he's going to sit, for so when he not about, that

that, that the people had a vision a vision striccha of all that's because all

we're saying God, God, God, and then the letters little the world.

If you congregas, if you come and you see your leader, if you report,

if you reportas, if you're like us, if you dosts, if diesmas, if

offrend, so one says to that the all- it's like when they're

those offers televisive and there's a lot of letters little or those

medications, or those medications, have the medications. Adelgare with this of one day for another! It can't produce

cephalia, mortality, even cancer. In the days of Jesus, the temple had two hectares. In the days of Jesus, it was a kind of a lot of so much. So the voyagers, the Antigua Oriente, acutian to see them to see you

imagineate that you've got to a perigination from Egypt to see with your own eyes the temple. As far as far as as a certain sections limited, you're there and agotado, sedient,

polvents, ansios, you want to you're in your own, but all the you know, you're in the

people who are people who are people who many of many of baratigas, messes where can't change the

patio. And Jesus you can't the multitude and see to your family. The Evangelos said that

Jesus infurecio and he came to bolted the messas. Markos 1117 relata that gritted,

my casa called Casa of Oration for all the nations. The leaders religious had a vision stricent of what were in all the nations. All,

like all, that's brutal, not. So, do you want to make enfad to the Lord? Do you want to

make it in the way of those who want to get to him with your travas ridiculous. Inventa

travas, based on your gusts, in your preferences, and then, parate in the door of

the temple and exhibe your stupia doctrine. That's nojara the master. I'll

tell you to tell you to find out something that we're never we're we're

we're about this sometimes we're that he's that's that he's there's

that's that's that's they get to that and they they're

they're they're they're they're they're not planificated not

they're not they they're not they're they're churgicam God

not not we're not adopted to describe the act amoroso and legal in the which, at the time of the faith in Jesus Christ, we pass us to be strange to convertions

in children legitimous of God. To adopt, there are to do a trite long, we have to love, to be a matter. To adopt, we have to elect. Oh, no, I can't believe. I'm a retrasse. I'm embarrassed.

You can't. But how? If we're not going to do. No, no. The who will adoptor, to adopt her, and he does his love, his name,

and herencia. This metaphor was inspired by the adoption Roman and Greek. In the first year,

Efeso, was the second capital more great of the world with a quarter of

million of a important city Greek was Efez, now I'll tell because

I'll tell you this, situated in what you is the Oest of Turkey. Efeus

was the only city that had an amphitheatro with capacity for 25,000 people,

it was the culture for excellence. No. Dubai, Paris. When Alejandro Magno

commenced to conquist the world, his desire was that the name the

Hellenism was the world, because Ephesso was the house of

Alexander, but also was the temple of Artemisa that the

people called as one of the seven the world. So it

was very very living in Ephes was a sort

of Manhattan also For that Alejandro Magnus said, no, it's been to be avoided. And the culture Greek was obsessedionated for the body of human.

Adorabandah, the beaisea physical. The artists sculpting, at the time, of the sculpture, obviously, the corpses,

those perfectos that you see in the statues, that all are like, all right. For those artists, the physical perfect, the athlete,

muscular, in good conditions, imponent, was all. And the Antigues griegos believed that their gods adoptable forms human,

so that to adorarl them adequately, the people adorned their temples with their deities. If the temples were in chisnors, of doses atlietic,

fervous, tonificed, what implicated that was it was a good that you beas because that is the ideal.

And in Ephesus, during the time of Paul, there was a pressure cultural for that the people

said the exaservado cult of the stetica. To this boy. In the culture Greek, if the bodies of the person not

were not the ideal perfect, it was orioled to the marginality. And in Ephesus were promulgated to eliminate the imperfection.

One of the examples more tragic of that is a practice legal of that time called Exposito, that was the

practice of abandoning to bebes feos or defectuos. So, any new deformed,

defigured, or simply no desired, could be legally to the outside of the city and abandoning

in a mountain in a sort of necropolis of the children for that muri' if a

woman not was able to get to the mountaine and to look into the

bodies abandoned if there a child a child a real the law

established that if was a a man deliberated whatever could

take it as a proper. As if this not were the sufficiently tragic, the traffickers

of sex and the proprietors of burdels frequent these basurators human and those considerate as a form

barata to create a the next generation of the people, for you buy a

slave if you could you could be free? Of that was the capital

of the clavit the first single. The aserbo cultural implicable

that whatever thing seen as deformed, defectuosa or not desired,

should be desecharse. In middle of all the church of the church

and the law of the pastes in Ephesus 1.4. God not is decided

deliberately before the creation of the world for that we

are santo and without to him in love no

predestino to be adopted as as his their

by the way of Jesus Christ according the purpose of the

purpose of the love of the grace that us he's

God we adopt in it we we're we're the

pardon of our God of the God no God no

in abundance of all abundance of a community to

a power to Paul he said for a only only for

only for love to just for But, try to maintain a grad of perfection all the day, all the days, it should have been agotable for the Ephesians.

But what happens if those defects not can't occultar? And many of them not were not digned to siters to the but not the wordis, to the mess of God. What should have been

to have said, God took you, and you adopted, that has a force. A good natural is a human natural, that was a new thing, and could not have been

but he adopted for love. The gods Griegos The God the God of the creation you adopted.

Adoption it was all the father elegia the child and it was given

a new identity I remember that when I was I was I was adopted,

but I had been a name, something that's that for

law in Argentina so so I said to my mom

that some day I'm I'm I'm I'm Dante Frank

Poncharelo Gebel for the name of the person of Eric

extra, chips, patrilla motorized. Obviously, me my mom, that when I were adult, me would be called as much he said, but that while I'd live in his house, would be being, D'Anne. Pablo, in his cart,

a picture of God, to the people of Ephesus. This is the only God that's the only God that's a corner to move in his brazo and we change the identity. The God knows

adopts in his family. So, the cross is a story of adoption. and he's a busier human and we're a new identity and God says you're like I

you know the cross is a declaration that God says I'm going to say you're the only the first

would be a carer and would be my identity and my herence because you're my own we're mine

we're we're a question our life represents the cross is that's in our life

of a entire of a lot of people at the way that's there's there's

there's there's a place that we're not most most

very much a Bible that someone is possibly the

person you tell who you are one of the most in the

second part of the kjote of servante and they're like if

were bivmats with who you andas? It's the accusation that they lansavans to Jesus, they said, amigued publicans and peccators. Of the ferreous,

defenders of his gusts, they scandalized that was sent to prostitutas of burdell, comersiants of a dutosa reputation, adulterers, ladrones, fornicarious. With who would

would Jesus to the mess today and what photos would on your Instagram? I'm I'm also the Pharisee that all

we're in with the people who would be able to get to give to the cross. I'm sure

that the messia would be sentar with many with many of politicians. He'd say, yeah, sit at my

mesa, sit here, siter with defensors of aborto, with lesbians, with people,

with the people, with the people is fomomom a porro, the that has Pirsis in the labio,

that she's that she lives and convive with his nobio, the ratero, the man that has been condemned for going to to give a

his woman, the man that's over his own his own his own his own the table

with them. He has done. And what the Pharisees of today and of the day is that

the fact that Jesus that Jesus that the amisted of the person, no implica

that prewe his malas but he want to be able to to be Jesus never looked at the experience of the person. If he'd beches red, gin-rotts,

botas militaries, mili-falda, u-s. painted of black, mirro, and I looked at the interior because he'd a man necessitado of redemption, of carini. So, each one of us, we have to analyze with who we're just the majority of the time,

with who we're going to join this year? If we preferring the santurrowns or we'll choose to the al-a-o-d-d-d-d-d-o. I'm learning to sit at my at my mess to any type of people, without justgar them. I like that me know them as a friend of the rotos.

I'm like when you said, ha! You me caiced! With who you set you the photo? Me, I'm really. Me preoccupary if me would be a photo with a religious.

My cellular every day is more of contactes of people inconversa and less of people religious. God wants that the Christians understand

that to be the person no implicate relativizing your pecator but to not to make

it's a time that you don't change as a lot more if we're we're doing it we're more we're

we're going to we're not we're the redentory of nobody for the only that God is

for having it's for having it's not for having to be we're not we're going to see how much

it's simple it's he's he's we're going to to love. I'll say it again.

I'll say it again. God not is Catholic. No, it's. God not is Methodist,

not is Buddhist, God, not is Lutheran, nor is Evangelical, we're doing my word

of honor, never we're never we're a place in the mess for any way. That's going to be our

consigne. Let's Let's celebrate the rey of Reyes and Seniors! Hallelujah! Let me,

let him a applause to celebrate if God spoke. If God did you about this

morning, tard or noche, celebrate the Ray that I've been told today.

Bendito you're a senior of Seniors Rey of Reyes. U.

If you can't with me, for favor, no I've said anything in the conference, in all the message. Levanta your

hand to the signal of rendition and say, and say, Lord, help me to understand

the cross, the message of the cross. Pardonan us, again, for having judged. What I mean

to do, judgment, sentencied. Pardonan us for having desired the infirno to the

And pardon us for to to putteponer our gusts occidental and culturales and the uniccoe Jesus Christ

who's resuscit-o and is sat to the dister of the Father. It's all what we have

to say. Those are the good new. The predication that the Lord needs is that

that says even I know in name of who did. I just know that was a

I'm a little we're going to see, I only that we're going to say, I just know that I'm saved, and I'm going to and someone is to ask, and what I'm going to? No, I'll know. You know, or, maybe no.

I'll just say that he's alive, that he's more for you, that he is that simple the Evangelio. How you love, princess, the Lord? How you love, Princess, the Lord? To those who are me are looking at in the

You're at a oration of distance of that the Lord is a in your in your alma. And then what

you have to do? Then the Spirit's santo you will do you know what I know and my

only responsibility is to say accept a Christ in the heart and it and reigning in your

life. You know the Lord to the religion has doneiated and has doled, and has left to a coastado of the

way, no, you fallow God, you fallow the pastor, you failed, the leader, you failed, the congregation, you felled the men, you failed the religion organized,

the religion fossilized. God not you did you, God, God, no, he's not, there people very don't know for the people

is hypocrisy, no creus in nothing, is a sacadero of money, are manipulators, possibly many it's a lot

There's many stymados for there the true is that God you know I'm going to

say to part of the heart of the God that the Lord not he doesn't

he has empecined with your life and so he he got in the basurero

human and he he took and he he gave the herence and a

new identity he'll he he will one one and another

another one and another once one and another and he another

and he says that nobody abacka of his man who are the

people. No, there's a demonio, no there's that can apart us

from the way of the Lord, the love of the man,

no the present, nor the no thing, no thing,

in the sky, or the so, that the life,

that was that was permitted for God, nor the

God, not we can be created for God,

we we can separate of the love of

the It's an amor profound, is an amor an amor that's an amor that we sustains, an amor that we revitalizes, a love that we solidifica, an love that makes to grow.

You know, the Lord. You know, I prefer to get to get to the and that someone me say, you've got to

to get us a little to me say, you're out of a people that I loved, a a person to the people that I

adopted. Dehast me to find out of people that I adopted. No corrable risk, that enter in all, that enter in and that he decides

who will be in his reign. Let's go back. Padre, thanks for this time. Sir, I've transmitted what I think is put in my heart, and what I think are the axiomas, the proverbs of River, our manual of constitution.

All or nobody? And we're all, sir, invoke your name. I'm for my brothers Catholic, I'm over my my brothers Mormones, for my brothers that are predicated in some

part with other doctrine, the reformed, the Anglicanus. Oro for the Baptists, the Pentecostals, Iro, for the agnostic, for the atheos, that are a

a pass of acceptart. Señor, trae an ultimate vivement to the earth. Cremus in that move.

Revival, in that new, where from the four points cardinal, from the four corners of the world.

So pl a a wind of other part, a repent and of a repent, and all,

all are full of the spirit. We're going, this morning, those that have got to

the bautism of the spirit, we're to interceder as well, we're to pray

and we give us this, this is this the day that has the day that's the

day, let you your man and clam to come to the Lord. Yeah

we're we're not here that nobody that inclamar. It is here that the invoque the name of the

Lord will be able. Invocamos your name. Señor! Rey of Reyes! Senior of Seniors! Ten, ten misericordia.

Be propitious of us, perpici, of us, impartens your glory. Impartens your grace. More, more, more, more, more. There is, there, there is, there

there is, there is, there is the glory of God. There is the presence of the Spirit. Double, triple, quadruple portion of the Spirit. This morning, God, God, from the River and for all the world. Lgey, Africa, America, Oceania, and Europe this message.

Rompahed cadenas. Destroyes the markets. Sake to the Timators of the Temple. Spiritus Santo, Saka! Saka the estimators. other

the assote of cureses da-wilted the mess of those that put in travas and obstacles

to the men disappear a trap and disappear obstacle that the law

and that the grace is the grace of God that us that can't

with my grace my power is perfection in your debility and the Savior

Oh, more, more, more, more, more. I'm more, more. I'm so I'm going to this word quivertating, orbiting, orbiting, for that's the etter, in the capsule

of the time. And when we're not we're more here, when our soul, when our name is this is this, the word this

is the evangelist, is the evangelist, are the rudimentos of the word, are the first principles, in the ced

an exed an old an carga a ligerer a jubu Libyan a cross

and a grace all what you have to do is recognize to God

and he will be a sure you you will be

you on the paris that is he is the God and

the religion to believe that is he he is he

he he Jesus no no there no another

no no another no other no there no other is Jesus Christ, the

God, Jesus Christ, the God of God. Oh, sirs. Seniors! Oh! That's unction! God you bendiga, God you guard,

pardoning the hour, make resplandes his rostro over you until the domino next. Much thanks. Benditions.