Dante Gebel Live - Los intocables

Episode Date: November 28, 2022

A través de la historia la gente religiosa ha seguido una estrategia del aislamiento: evita a los pecadores y vive en cuarentena religiosa. Y esto a la larga se convierte en un invernadero para el orgullo y el exclusivismo: las personas que son diferentes, «los otros», son vistos como inmundicia, como algo ‘intocable’ que es necesario eliminar. Pero Jesús no llamó a sus seguidores para que viviéramos en cuarentena, sino para ser un hospital de quebrantados y pecadores. Él se hizo un ser humano para llevar tus inmundicias y las mías. Y en lugar de que el mundo lo infectara, Él infectó al mundo con la inmaculada infección de Su Amor y Su Gracia... y ¡todavía esta maravillosa cepa se está divulgando!

We're ready, say, I'm with I'm ready. Very good. A few years ago,

I saw an interview for television that offered in television the correspondent of Noticias

Terry Anderson, an American that was that was in Beirut in the

Liban during 1985 in March of that year in the country, in the

Beirut, he was in the maletero of an automobile, they were and they

were in a place where was in the place for the six

years, he was six years, and the captors were in a group of

Muslims of desbolah during almost all the years,

almost the seven years was completely only only without

with nobody isolated without communication obviously without telephone,

without the possibility to be if it was to be a day, if it was the

New York Times describes the effects of the isolation of Anderson.

He he'd he'd and he had a person, obviously,

to be his time, to that's his family, and then then with the time

all past the days, he began to send you that was a disintegrate, It was like if his cerebrose, if it was disintegrating,

degastando, after a month, to be isolated, annoted in his memories, I've got the mind in black, I always thought that was an man intelligent, a journalist. Where are all the things that I've learned? He'll write,

where are the books that I'm reading, the poems that memorised. My mind is tan black, so me's my mind. God, help me. I thought that with the asylment was it was dying the mind.

One day, at the three years of this torment, of this islemium, camina to a wall, and comes to get to be

the head and it. Decen's of the face, it's rumped, and the guards could detener.

And, and when, and when after the of the horrors of this isolation,

Anderson said, have you have preferred to have to have the other of the other than

that not have had been any other a absolute. The soledat literally me

became a local. I thought to the movie that you can't the movie called the

original Cashaway where we where we remember that the superviens

of this person Chuck Nolan a employee of FedEx came in an island

remote of the Pacific and what he is the person that is this Jack Nolans

is to talk with a simple pelot of volleyball, Wilson. You know what? And a simple pelota, Wilson, to him can't talk of his frustrations, of his plans, and that's all right. If not took a ball, he would be a loco.

And I think that the majority of us never will experimenter the class of isolation forced that took this correspondent, northergium, norfolk, the nauffragee, the suffragee

fictitious of Nolan, but not we have to be necessarily in a place free and humid for to feel us alone. There are cubicles solitary of office, there, and ascentos of churches, jenno of persons

and friends, there condominions of great altitude, jenno of people who don't have the menor idea who live in the department of the side. The divorcee is another grand semisero of soledat, because not only they're

a friender, but that also they're not they're people, they're people who people who

are they're people who are them, others are to get to the two parts to maintain

neutrales. That's a solida. It's a gritty, is a gemido, is an alirid silencioso

that's in the front of our arms. The child abandoned the divorceiated, the hogar

silencius the buson vacio, the days long, the eternas nights, a cumpleanos

oldied, a telephone that no suena, and that's the lament in tone minor, I

think he knows all the spectros of the society, from the from those

famous, from the poor to the people, from those

people, and the oldteros. And my question is when when that

soled that the life. If a case, you're really,

I'm a lot, I'm in your infancy, in the divorce, in the

return, in the job, in that way of the cemetery, the panteon,

when the children were to get the nid and you did you

did you and I'm to get to all, because nobody knows

that's nobody. Because for outside you can perfectly, your

your smile is rapid, you have a good conversation, uses a rope of design, of mark, but you know, when you look at the spejo, you know, you

don't you know, when you're only, the reality flora, or you're perhaps of those who not try to

to scondering, because that also, it's not a lot, you know, that's all. Your conversation is a little

torpe, rare a bit they're a time they're to an reunion social or a a fiesta,

your appearance is a common, your roba too, as you

know, or that's you know, or you do you the soled and it and it

and it has two thousand years, the population of the land

was of 250 millions. Now there's more of five million

so so that soleda so soleda so could with

the presence of people would more more more

more in the But the soledadine a peasant to the muchedumbre. Not is the absence of

rostros, I go always. The soledat is an usencia of intimacy. The soledadine not comes to be to be

to be sentiret solos. It's not the night in the camera, while you do you're just to the

hospital without that nobody to accompany, in the silence, aplastante silence

of a of a house a or in meo of a bar very concurried, the soledadahs when we make the question, is that he important to someone? Of the real, when I not stay,

someone will be to mind? Is it the real thing? That is the soledity for excellence. Is it really the import to the people? Today, a person a promedio, can know in one year to many people as their vis-a-weller, our vis-a-weller,

all the life. And so why we we're not we're more solos than what some of the bisonable? But also the people, less

probable, you know, because one is the people is famous, the people rich not stay solo, because

they have the advantage of the riches, the premium, the contracts, the connections, the compromises,

the cites, the adulation, the lame-bottas. No, the appearance are the appearance are you. Albert Einstein

He said, It's strange being so so know to be so even so much I'm so so much

actor Robin Williams that I often mention to because me fascinable always his actuation of comedy

a couple of years before to get us I said I used I used I

thought that the poor thing in the life was to end only

no the the worst is termination with people that

you years after the last he quitted the life. Merlin Monroe, for those

memorialos, there are generations entire that not know that they know, but she said

I think that the only people that are that I'm the pay. If you're

to pay, they're to be my strats of all the strato social and it was a viralized as

a problem, a single. A. A. A. An investigation studied

the of the addiction to the social to discover that the more time we're in line,

more only we're only we're actually, the majority of we're from between nine to

ten hours per day front to a camera, so say a tele a computer, a tablet

or a cellular. Nine to ten hours. But the bytes and the pixels

can't can't capture the heart and the soul of a

human. The connection authentic requires more than an emoticon, that message of text.

We need to be connected the vocabulary of the language corporal, the sonrisa, the expressions facial, the

matices verbal, the inflections of voice, oh, how is it not the same,

how you're a carita, but the sonrisa, the listening the voice, the calides,

when we when we're when we're when we're not, not a through the networks. So what offers the technology?

And the commodity is the connection, but the back the umbrale of the intimacy. We don't have to have intimacy necessarily. And we've lived during the pandemic, where we all we had to connect with Zoom, fathers with children, abuelos, and yetos. And even the Zoom could resolve

an eventuality, was the death, to feel that that could be the new normality for ever, not to be a new or a new one to a son, my papa, my papa, my papa, termed only, that was his

major temor, they said, no me get him only, I'd be able to get me, and that's not, but it's

all, and so did it, for that to end up his wessos in an hospital, a day,

a day, a day, a day, and the lunas, we're just not, they're

to come, to look to the sir that's in the morgue. And I thought, nobody should

to die only because prescindir of food, but the lack of

the relations a lot of the mind, you know to get the end-the- mind,

then we're a necessity power to share our emotions with other, our experiences

with others. They're that the when they can't they

multiply a a for you only, you not you

do? with someone who's there, but when one you're doing it's double, in-serious, and in a change, with the pen, that's all the reverse, she's a chica. If we're going to see a good movie, we'll want to

see, if we're going to be a good part of football, no, I see, no, no, no, no, one, one, p, and one, p, and one, p, and one, p, and one, and p'all, and you get a goal,

I just now, I don't think. Perfiel, back, perfile, back. When something is good, we want to do we want to share with anyone, if it doesn't know it's a time

after some vacations, we're going to see our photos, no? And that's our vacations it seems like

that we have made for us to be not we're not we're not we're not able, if we're

not we're the relations. I one once you I told you in other messages in many years

that when chico, the infirmat most temible not were not the barisels or the

sarampion or the paper, nor the COVID, that not

we know it. It was a particular that's a particular

more more more , was a not a fact of

no there was a question. It's all the

world. We know we we're the death. The

only form to get of that the thing

was to put the portado in a strict

quarantine and not about more. The The nines were the principal portadores of this

infirmathinged they're infected all except my mom the termino the general of the infirmidculus

humanus capitis piojos in cabes of humans all what had to do the portador

was to talkartes respire or mirate my mom me said there are piojos

in the college you're you mirro you're the n' because the piojo

because the piojo salt with the look. Nobody was sufficiently loco like to

a poejoos nobody. And if in your house there were many people, I'm

Villa Piojo. And all those those portadores like they had a signal on their cueleck

say, no me toke, it's terrible. That's that's the soledad for

excellency. Because in the case of the baronels, you pelab, you, they'd

pass down you, but it had been rumour to the day the day

the next, the nias had to come with a and he'd he'd

the rumor, has and the people are the people, we need to even the

children more than the adults, that they're there's there's that they're that

the people that's that's that's more, more than a life more

than the people who have got that they're even in the people, and even because of

the reason of the position social, political, religion, and a language, education, and all us also in a certain time

we're noticables, inaceptables, extraangeros, indign, piojoso, all in a little time we feel like this. Dichael,

I want to tell the story of a person that was infected with a disease terrible, but of really, the man of my story had lepra,

and I'm going to take me moment again to describe this this

thing in the first year of the first voice gutural, ronka, monstrosa, carrasposa, of the victim. But the poor damage of the lepras, always was the perid of the sensation. The Dr. Paul Bram,

who was an investigator important of the leprra in the century 20, passed much time investigating the leprosarios in the India. And he, he said that one of to open a porton-serrado, but the serradura was oxidated and not could introduce the And then a young leprosso put his dead in the serratura and he gave a while he opened until he

abriot. And when he got the dead, Brown, he noted that was lacerado, so that's the way the bones and the young no sentia and a menudo

the leprosos perdi-dead of the hands, of the feet, and the people thought that the infirmat this. So the Dr. Brown

and some investigators were remained up during the night to observe the

the rest of the rest of the rest of the ratas and they mordy the extremities

of the reprosos but they were they were because the lepras perdi

of the sensation they were and they were still and at the day

the day that was that I'm there was there so that

the first signer of a lepr was a Levittico 13, in the Antivocal,

says, The person that contraigua is a wrap arapos, not beinare, and will bein'er, and will beckoned, impure, impure,

or immundo, immundo, and it's not impure all the time that the endure the endpourer, the impure,

will be able to be isolated and out of the campment, says the levitical, the law of the leithica,

the law of Moses. So the law was clear, no, the law the law gave this

much more far as far as said, we're going to get this more even. If a

lepros had to a house of someone, it said that the house was immunded

and there was a thing, so the that was the little bit was that you didn't

to get to get to your house. If you in a car public a lepros

was permissible to throw them or even piers. So it was a sort of divertiment

for the children, arrojure to govows or piers to a leproso. To talk

one was convert in immundo. And the lepra also congeable a stigma

moral because it was done for sentado that was a person

the lepros not only were not were unenund profaned

we're we're to try to this to the contemporaneous to

imagine that the COVID not only only had the gravity of that possibly we could go to the

more than the stigma that the that the has been in the stigma is double

because on when when you stornudabas and you could be lynch in any other

imagineate that stornud in the church on the not only you have you know

you're not so you because the evangelist the Marks, he says that the leprosso

he says to Jesus this of the story, if you're you can clean me. He says,

if you're saying, if you're we're going we're a man of a man of a man

to say to Jesus he's, he says if you're, no says if you don't say

you know, about that Jesus could get to do or no. His

doubt was if Jesus was he was a thing, because it was profoundly

indigno, soo piojoso, overcoged of a vergued, saying, no,

he's not going to not quite, these prescriptions or these these

measures that were they're very rigorous, we're so it is a necessary,

but not only in the Antigue orient was the only

culture that has isolated to his heriders. I remember when

I had that had a friend who was a HIV of CID, the CID

was relatively incipient not was not in the normality of other infections or

so it was it congevable in itself a verguyen congeable the

implicit of that he had got with a life dissipated

with a life with the thing the man

was in a hospital of New New St. and

nobody of his family wanted to reveal of that

was a person he's never to be to be to be

his his own to the reason for the child was

that his mother the woman that that took

that that that was to know when his

was a point to get the only the

only to make that not that she said

she She said that she knew She knew influences, he had known in the hospital for that he'd call up cancer as a motive of his defunion. And that friend was,

without receiving, the mother, the toke, that would have had helped to sanar his alma, he was only,

infected, piojoso, immundo. For so I go, this is not patrimon of the first There's a second year. There's a lot of people who

murembergonses, because we we're not because we're because we're we've been about during all the year

the discrimination that we sometimes when when someone when someone make the we don't we can't

get in people when the people that says what you do you that's with that you

that's the channel of the television that the mark of the lepr and then we're all we're all we're all

we're we're going to we're in we're not other of the other of the records more of the

other one of the little of my barrio called Caito a comanero of the school

primary and companyo of the barrio of the people we're just a dozen of chicoes

in the quadra and one day we'd we'd to come to see they to get

to get to get to they're He got his papa in calcions, totally hebrio, vociferating that Cahito, not going to be to be in that day, and never more. And from that,

then, Cahito, the bicycle, roger, Cato, my friend of the corner, passed to be Cahito, the son of the borracho. And the muchachos can be very cruel,

and for some reason, we're very cruel with Cato. He was infected, He was a peojoso. And as a leproso suffered a condition that he no he no quixote.

And as lepros we proscribis to our population. Yeah, no, we've got to never more to get a bit more. And the divorceeating

knows also those sentiments like the liciado. The disemployed has sent it has been the way that has a little

the way that the people in the regular, that in some moment someone someone's it's going to do you

And we say, no, we've advanced, but we have a viscindario for Chinese, barrios for Hispanics, asylum for those the years, school for those retardados, centers for addicts, prisons for the criminals. And the rest,

we're away from all over that because we're the normal, those who are not we're in prison, what we're going to a college special. Only God knows how many caitos are in the exilio

involuntary, with vadas The calliads, solitaries, infected by his temores of rechazzos, his records of the last time that they're intents, and they're trying to

and they've been so there's people that they're more to get them and they're just and we're just that's this type but look at the

car of that the oldie but look at that that's the face of bouldoge and a few we don't we know that has

a story that they're that they're lastimed When you see someone that is incapable of that's

always with bad humor not you have a say, he's a demonio of a

humor, is that you have a bad character. No, at the moment he was to

do you do you, or they did you, when a when a when aulete, when

adulta and the leaders religious of Israel am- they were to put

a people in quarantine and them not only those deprosos those

gentiles, the cobrators of the impuels of the people the

incircuncissives they were not a pester were the people were not

not they could eat not he could to be talking with

them and and the people the people that

that that's that that that that that the

strategy of the t' to the and live in a quarantine religious.

But when one is upon a same same in a quarantine religious for not

contagion to get as a pandemic, during the pandemic, when one when one

is that quarantine religious if I want to know that that

quarantine is a inveter in a invadderer of the pecators

of the exclusivism of self justification and the result

final, of that strategy of isolation is a sort of genocidio spiritual, of the limpeaise ethnically. A lot of you're going to notice that me a little molest, enojointed. There's a only thing that me noja

and is when I see a leaders, impidient to the people, the get to Jesus, complicatings it, with doctrines, with accusations, with malditions, no

there's nothing that that makes more more loco. I think that's got to the, of the cabals. It has to with to be with you

with that me I'm going to my infancy and my youthenitude when when it's genera that genocidio

when someone who has an orientation sexual or is divorce or is separated or is a

mother-solterer and immediately is it is a liquid has to change to to come back and to

me put a loco because imagine that God would have said that we would be

that we're we're we we're and then the Spirit's Santo

us helped to change and us still helping to change, but us am I'm first, how we're

we're not, malolientes, or no? But at me it's it seems that genocidio is an

genocidio religious. And the people that are different, the others are seen like a

immundice that is necessary to eliminate. And we transform us in neonazis trying

to eliminate to the people that is distinct, to the raros, to those who who believe in other

other thing, and we don't us give the place to to know, or to understand because those people are

so the evangelists, I go to other way to the scriptures, and I see that's

full of stories, of people that people who was trying to talk to Jesus, the woman

that suffered of hemorrhachia that took the border of his mantle, the feet that the

prostituta unge with his black, with his the incredulous Tomas, that says, no I'm going to

to care, until not to take his iris. But at contrary of this,

our lepros of the story, no, he's not no-tok to talk to to Jesus.

Because he recognized the situation. He knew the law, that was a pro-script, a piojoso.

And not what the Bible says to Jesus, is moved to compassion. The story is Marko,

is like, Lucas. Jesus extended the man and took to the when he

he said, if you he said, if you can't, can't sanar me and Jesus, moved to compassion

and extended the man and said, yes, clear, I'm sure, I'm sure, he's clear and he's

he took to the leprosos before to sanar it. Tocua the lepros while the lepras in him,

making it immundo, and to talk a leprosos was to consider to a same a impur.

Now, the theme is that Jesus not to talk to the leprosos. He did other

miracles at the distance only did the the word, said the centurion. Did the word, and my sierbo sanar. Did the word.

The word of Jesus sanal the body of this man, but the toke he's saner the soul. It was what this friend

infirm of Cida would have needed to his mother. Not that his mom, he sanar

the infection, but he was to be the heart. But Jesus wanted to get a clear to

talk to. He wanted to share his suffering before to sanar it. And only when

we're so far to get us with the people, they're going to be able to be able to

feel our love. The love not a distance. If one no, no,

it's all the suffering of the people, we don't to feel compassion.

We all know that there are chikito who are a cancer in the hospital.

There, is if there's a lot that's we don't know, even if it's a one of

because I know there people who when they're on the cancer, they're and they're not the

compassion. What that the compassion is to get us in the of the people, why you're

just we're just in these videos in these people who are so one could say that is the old old who

that's the people that's in the the barrios santa. There's a baby a solo. Who knows because you're a solo. Have you been a lot of the youth. But it's a lot of bivoras and not you askerkes.

There's a babyo-loco that vented manzanitas. But the old-loco and the old-law is a mom and a papa, is an abuel and an an abel. That when one's in his stories, he gets the suffering and no can't remain even to goest, you know,

you'll get to sit downatito in the camera, to watch Netflix, knowing that someone is doing in the soil. And Jesus, no, no, no, we don't know, for that we're in quarantine, in an invanerner,

so, for that we're going to be not a university, is an hospital. I'm imagining an hospital where the medical say, oh, and what di-exitoso, no me infecte. The patients were full of germany,

I'm going to be going to be here, but I don't take any one. Alleluia, no me infecte. Imagineate a medic who not even to contagion, if we're going to that's going to

that's doing, that us mando to do insucyandons the man, we're saying, we're doing? Someone's not? Someone is, yes or no? It was what

occurred during the 2000, the 2020, that all the world out of to pay prudency, and technically is it's good. But the

majority of the ministers that were the people, not passed the problem that we had we had had to

have been not for imprudent, if for to help, without, to get to eat of eat, I'm going to the intent,

I'll have been with the boots pustas, doing what God me made to, with my call. No, it's

to have done the call of a quarantine a year, a year, because then what was my call?

Mientratory, sometimes, always when the disease not a problem, the night of the night of

when were a new in an a disease, so, God, was, but I was

done a, but not could be So that that's that's a matter or that's

the name is the word of the word of the word of the people. In this story, there's something that's there's something more important than the lepras. Markos says that Jesus tooko the man immediately, and the lepras for sure, the lepros, the leper, the leper no Jesus infected the lepras with his life. The peccado and the suffering

is the only that can be contagious. The contagion, in both directions. The life also can't be contagion. The salvation, the salvation, the benedition, so can't say, amen.

It's viral. Do you crees, or no? In Matthew 13, Jesus, a quantity of a grain that's an great

industrial that was absurd. Like if if I'm working with sacks industrial

preparing food for all Anaheim. And, of the language literal of the

text is a little of the levadur and it he's not, he put a

portion of the lavendar to it. The way that it

seems that doesn't the mass but Jesus says

is patient seems invisible and It's like if not they're in the

levada is a murder, but is perme and it's permiing. In a way that the

arina in a moment no can't resisted. Now is a question of time. Dice,

is the kingdom of Jesus, he's not you can have been to be that's a

lot of the society. It's pretty and insignificant. To muebler the house of

a woman catto- that has a virgin more great than the modern than

the modular. In me the city. And what's it's and what's a box

of the barriada of Tijuana? A colchon new for a man that's manned to

eat a a kitchenita a stufa for a woman that was a little impressive

not no change the region is a piscka of the Jesus but observe

the tiniblas not can resist it's a question of time the secret to have a

plenitude of life that that when we're talking the world, we're we're

to infecting with a life, with solidarity, giving, bendicient, you know, you know,

that's, you know, you're so. So, the lepros had the microbio,

the sepa. It was contagious, no could avoid it but even they had ,

that were to be to be that he discovered that he was a fact

He, like a hermend, like a catarrow malo, like a chism in the filer of River in the door. People of all parts acudied to Jesus. And since then, all those who have talked to Jesus

have gone to divulgare these benditous germans. It's what we've done. We've divulged and we've given from the river, germenes of gozo, ghermenes of faith,

bacteria, of experience, saying, from here, can be changed, if an iglesia, chiquitita, of Hispanos,

the people, can be the granaries of the world, how not they're to do the gringo, the Chinese, the Japanese, the

people, the people, the people, we can, if they're somebody, has been, someone has

to say, amen, yes, or no? Now, we're we're in a planet contaminated, and is contaminated

in all the levels. God had been been to have been in quarantine to

us over no, No God responsible He would have any a 3 meters. No, no, he would have

been to no, he was a god reasonable. He's made a man, he was a immundices

tuitas, the mias, and in the place of the world he infected to the world with

his immaculata infection. And still that marvellousous sepa is still is doing,

he's he's to come, I always think so but we're still the complex of the minority.

I do in the radio. I do a program of television and me says, you're about it's around to be mundane. He's around that gentusa.

We always think we're that the other not going to change to us. I've seen what what happens, and all mammy

I've seen what what happens, all woman or a woman who has co-in-o- know what when you've when you've got

the man with the salt in a oil in a home. Two-puniaed of more and it's incomible.

And the Lord says that we're the salt a little a little of salt a little of the levada all

the whole the whole yeah I'm not I think in that power a power

that's from topos from from into he's to make to be

babylonia is impressive what that's but one of a

time we're we're no and that we're to do

do so that if in Mexico Amlo the president no

what we we're we're for those little bit more than those chiquitos was the difference for those people that could come was the difference so,

so we've seen those small comensos subestimedimed the semis of mostasa subestimamos the mona per d'eat the obegita that was from redil

but God is the god of those little things that of that, they're going to change all the system

and they're to change all the gestion, all the governments, a small

semilla and for ultimate as many years after in the cathedral of crystal

me would be to tell this story from the leproso even to take

his place because if not you don't tell you the lepr to

this and Jesus he took but the story they

are the story the they're but I always I know

how could have been the story of that the story of the

man said to him. So, before we go and we'll celebrate in a

gratitude this day, here in the time, I'm going to take the place of the story,

the my and that the testimony is more or less so much. For five

years, nobody me took nobody, neither, nor a one one person,

neither my wife, my my jita, and my My friends, nobody. Nobody me

tocaba. Me, you know, I'd, you know, I'd, I'd, I'd, I'm, I'd

see the carino of his voices, be I'm the preoccupation of his eyes, but never,

during five years, I've no time, no one one one one. And a

one one one. What is common for you, I was I, I'd like,

I'm a pretones of man, a brazo callido, you know, a palmedita in the shoulder, something to

call me the attention, a best in the lapis, to robes my carous, but those

moments were were taken deserragated of my world, and nobody me

took, you can you can't if you said, I'll think, what

would have done because someone tropeas with me. I don't that me

had to me had to that my sombre are rosar against those of others. No,

you know, how that's strange. For five years, if you've lived only a year

to be what you know, five years, no, I'm going to be not quite.

And then could, if they could not even not be on the streets. Inclus,

the rabbinus to maintain at distance. The rabbin the do they're to be

to be not, are like the curas, parroco, like the pastors, but when

they'd grittance Prudence, prudencia maskarillas tapabocas and never was never

to be to go to never me received in my own house I was

an intocable a leproso a piojoso nobody me has to the fecha to tell

one one I was during the sierra during the the because we

we have a little finca, we're and then I know that my man

no could sustain the guadana with the same force had

had like those dead adormecis first was a first was the

other and in question of three four days not not

putia the guadani because I didn't the because

I had the time the I don't I don't see anything in the hands. The man who

empunied the mango, well, could have perteneceded to another person, because I had had been a sudden a sensation.

No, I did I say to my wife, but she had a suspecting. Well, how not

going to go to get a man, I was a woman, and a body, and

a day, undie the man in the palangana of water to la and the water was a red. A little sangrava

with hemorrhagia. No, I never I remember when I had lastimed. I said, with what I courted? With a cutte? I rossed the man with some metal

afilado. Debe you have been said that because I don't I said. And then I heard the phrase that's also

is that in your roba interior. It was my wife that was behind me. And before to look at the clothes

manchated in the part of my inkle, in my vestido, and for a long a rattle

I'm looking the water of the palangana contemplating my man, because something I

said that my life had been altered for ever and that never more would ever ever ever

ever ever ever I'm said, my woman, you want you to

you come to be to see, no, no, no, no, let me that you

go only. I was my and I saw her look at her and she was our nenita of three years.

And agachandom I, I made directly to the eyes, I caricied the mehia and without nothing,

only I'm because I was that was the last time that was what I was so, so I

kept contemplating a little a little so being that my life had changed was like

a sort of a suorke of a first of I was and d'ereseed and I I saw the

home and I took his rostro with my man good at the that was the last, and that was our ultimate would be our

my wife and with my jita and passed five years five years that nobody me had to happen.

The sacerdote no me took oh when I went to my man that now

I showed enwulte in a trap me he looked the car ensomerencised for the

tristesa I never I'm sure I'm the same he was his job

he was simply was doing what had been instructed he covered

the book and he stend the hand his palm

and he said he's immund he he and and with

that pronounce I'm my family my granja my future

my my My wife, my spouse me to find out in the afuaries, in the door of the

city with a box of a box, pan, monedas, and no me did nothing.

For then, some people had had been reunied. And what I saw in

his eyes, would be the precedent of what I have seen in all

of this compassion, but full of fear. When I was

they had and they had and the horror for my my infremeda was more great than the

preoccupation for my heart. And I'm all the world when me see retroceded. Nobody

see a grangerer, they're in a monster. How much repulsions I see in his rostro

when they see. Five years of lepras me have left the hands retorcedas.

Me have found falanges in various deados, as the little little

the little the parents agar to the children, the mothers

can the the car. The children me signaled with the

dead and say they're they're they're they're not put in my

body form and the top of the car can't the way because I'm

I'm I'm I'm I'm not I'm to to be to find

the night I know I'm on my hand the silentio

saying what I did to make I'm I'm a

family a exita was a man never to be that molestee to nobody.

Never received response. Some people people think that pecked. Others says, "'Algo have

done your parents. I know. I know. All what I see, I'm astia of all.

To be in the colony, to perceive the odor. I'm arrete of the

condenada like if it was a perro to to be to be to

the people of my presence as if they they're immundo, immundo! Imundo!

Pioj! But, but I had a day I'd I'd try to come to the Aldea, for the way that's the road. No, I'd have intention to enter and be to start to nobody.

The skylo knows that only wanted to a, to the camps, to my campos, see my house, and see, for

casuality, I'd be a person, that if if I'd have formed a new a new pair of, I'm my sister,

I'd, I'd three years when I I saw I saw see for last I don't

see a only I'm just I'm behind a carterer and I saw you and it's so that

and his and it was a time and just for a moment for a moment for a moment

for a moment I was lepros no I don't I'm I'm a good agricultor

I'm I'm father I'm I'm I'm I'm I'm

I'm because the infusion of the felicity of those, the chiquites me gave like an energy, and I was out of the arbor, and I dred the back of the and I got to gritty and they were to get a gistak.

And a youngita, a chiquita, she kept. She detoo and the chiquita me mirro. I don't know to say it with certain, but

maybe it could have been my I. I don't know, I can't but it was a little bit of a manna who's going to that his papa regressa, the same city where he saw

with the experience of seeing. And that my mind made the value of the path that I'm going to do today. It's a temerary, eh? It was a risk. What could I per-present? So, it's just a simism

the child of God. Or, well, he'll hear my quecha and me mat, or accept to my demand and me sanna? It was what I thought. So, I'm a set up to him defiant it.

No me impulsed the faith, but a ira despiadada. If God had

permitted a calamity in my body, or well, he'll restora

or it a maldita b. And then I did. So,

I, I, I, I'm, I'm a good, I'm a good,

so I'm so I'm not I'm so I'm what I all what what I can say

is that the mornings of and the Sal, a lot is so glorious

that to look at me ask to forget the the day earlier. Well,

when I read the face of Jesus, I saw a morning of the

Judea. Before that I knew I was, I was, and of that I

had a thing, I'd I detestable I, and I didstos and my

anger was in confidence, and my culler in faith and I was in a cuttow,

and I sawed by the colina, he was going to the multitudes. I thought to be a p'est the monster

out of the and he he was detour and he he was a torrente of a tumour that the

arms to cover the cars, the people, agasaparer to people, I'm

not the mutton, Maltrecha of death, but neither I've seen the

I've seen seen the compassion of this man never he never had seen, all the

world retroceded less he and he advanced to me five years

since I had took my wife that was the last

and he he's he's he he's he if you

you can't if you can't you would have had

with a word, and I'm more than he's just a I've been curated with a oration, and I'm more than I'm very much he's acerco. Well, that I'm sure, I'm, he said.

Clearly, that I'm took. To-do all the car. And the energy me was done the body like the water in a

camped arado. In an instant I felt a cold where I had had seencibility. I felt force where had seen atrofia.

my spada and derezoned and where I had been with an eye at the level of his cintura now I was looking at

the middle of the car me took to the mageas with his hands, he was so he was

so much that I could say my man you know, my view it, no, you know, and this will to be

to make the people what I do you do you do you do you're doing what I'm

doing to show to make to make to my wife and my wifeita to

and to have to and to be and my testimony not is that my

testimony is that someone is that someone is that someone I'm know you know you

could have done to be honor he wanted to be a woman validar me, indigno for that me toke the

man and digno for that me toke God, digno for that me toke the Lord. Someone has to believe to say

amen. It's marvellous and this testimony is dedicated for all those who in the

life, we've got a talk of those. That's the doctor that we've tried with respect

to say, that we had we didn't money to pay. The The old maestra that sacked our

labrines, the man amygo that us stoop during the funeral, the home where we're recosted

the case during the time, the repretone of the when we get us

to the school, to the church, or the church. And my question is,

is, is, is, we can't do you do you're doing, they're

doing the to make the the doctor because, I know, some people,

to be people, to be menister to the other, not they do they

But his hands write cards, mark numbers telephonic, scribes, ornees,

them them, they're in houses, they're in front of the people,

so if today, my time, we're we're going to say for

something, that's for all those ex-lepros of River Arena, that we

are we're we're to talk and to and abrace to the rest

of the world, to the people, to the planet. We're to

to talk, we're going to say, Celebra, Celebra, Celebra, Celebra, Celebra, Celebra, Hallelujah! Give a applause grand to the Lord! Celebrate the

of Seniors! My, dear ex-lepros, Celebrer, the rea, Hallelujah! You're going to put the

hand on the shoulder to your right or to your right or to your right? And as

a symbol, to talk to someone, we're going, we're to all what we're looking

on television at the time to the time of the system to the streaming.

I want to talk and say from we're talking to you're doing this

but God know that this man and you try to to talk

your soul your little how do you am the Lord? How do you

am a senior little Princepe how do you want to him he's

we're talking those who are those who can can't

in a silence aplastante for the house, to those who sit in

the soled that's carcomying the but the talk today is

a sonar it's a thing is a thing that is we're going to

we're people that the pandemic he has cuted he has robbed

people that can't go and you have been

so lepros and you say nobody me has to the

to say the time I'm not I'm not

to go to go back, physical. But if the Lord has mustraud and has said, when ministeres my word, the domino,

I'm going to saner the alma of those that are lepros in the heart, reproses in the heart, the

person, who, presence of the spirit, all, all, all, everyone, all, all,

come, with me, to the right, to the right, I'm going, the Lord, I'm

saying his heart, but I'm so, but I'm his haires his soul, Sana His soled

His Noches Eternal, your Madrugated Solitaries Frias Señor

Tocalo is your Invv Mase Cervo Tocalo We are Oh

Thank you God In moment but now Orando for that Sanidad Lge

to the Cuerp to the minds to the Almas we're We're

we're Clam now from River Arena, to the confines of the

land, reclaming sanity, reclaming now, God, your power,

your power, your power, sanator, in all the areas. More, more,

more, more, presence of the spirit, to talk, to come, talk now,

to come now, now, now, those who are who are receiving

to Christ for the first, the who are saying, Lord, enter in my

life, change my life. The Lord will be to get

that soled that that sour and that the light of

your love the spirit santo will like the

man that you know like you know you

I'm a good I go to you go

to your morning says of all all all

Lord. Ui! Santo, Spirit, thank. Because it's occurring now, because

it's going to the soled of your people, because it's the lepras

the the power of the doctor. It's the power sanator, the

toke of the master. The toke of the medical, it's

doing this morning. And now I'm a great before to

give us here in the case, if it's

possible you He's up your hands to the God. We'll just to terminate with an gratitude for

that's a because the Lord said, presentat at the sacerdote and give an offer.

That that offrenda or not not be financial, it's a thank that that

that's offending that's a question that's a thank you thank to this piojoso,

a this leproso to talk to this intocable your benition has been

with me and no me have abandoned. Bendito you are. Receiving, receive, receive. Receiving, there's, there's, there's. There's the man of God talking, the man of

God, bendicient. The man of God doing miracles, says the Lord, I'm going to the Godineering in the gratitude.

The gratitude is abriending the skyos. The gratitude is opening the skylows of the bestions. This gratitude

open the confuerts divina. Oh, Impresonant! The the adreciement open

Poultas of a borgas. Oh, more. M. There's, there, there, we're going

for all the countries from from Mexico to Argentina, for all the region Latin-American, for the

Latinos and Hispanos that are in the States Unites in other parts of the world.

Or we're for Europe. We're for the people and for the Europeans, Os African,

envia a senior, envia your glory, envia, your power. Muevete in

middle of your congregation. Padre, U. Levanted your hands, all,

we're starting but I want to we're saying thank for your benition, for your

glory, for the message, for your sanity, for this balsam in the

heart and in the Alma, I've transmitted what I've said to this is your

exce your your people to the people, these are your generales sir,

in a day that's special, so typical I'm I'm I'm I'm

God, that that that says in your heart that gets

enlaz in the table of your arms to the question, sir,

seya this power Spirit Santa a double triple

portion of your spirit I those I'm bendigo. The I'm

to go to the new I'm good to those who's bendecides, we're talking, us abrassas, sir, no

I'mvuehlves, and you're inwerex, you're living, and we're not just declarable, that's been that's been blessed you're doing

let's be you're saying to say with me thank you thank you thank you thank you

no no another another again thank you thank you thank the

nice fun of the time until the time chow chow

chow chow chow hered, me and your his cargars you're

your cargars, you're there in the cross. Algo so

grand and I can't understand I'm my and I'm another and

another once. Oh, you're welcome you're amado. One and

another other time. Oh, oh, oh, oh, well,

oh, oh, well, you're abandoned, and I've been By saying

me I'm B' For you I'm Sanest my Jesus

allas my Jesus. All my cargast you all you