Dante Gebel Live - No mires al cielo

Episode Date: September 2, 2020

Si no alcanzamos a discernir la presencia de Dios en el mundo, quizá es que la hemos estado buscando en los lugares equivocados. Jesús no dijo que lo encontraríamos dentro de un templo. El Señor habita en cada uno de nosotros. Cuando Jesús se fue, dejó las llaves del Reino en nuestras manos;  ¡Pero nos la pasamos mirando el cielo, en vez de mirar a la gente! Y para ver a Jesús en la gente, tenemos que estar conscientes que nosotros también somos gente que necesitamos de Su gracia y de Su amor incondicional.

This This time I thought about when Jesus was to his way to go

to the people the day most most emocionate of his life was the

Dumbium indudably for Jesus was the ascension the creator that

had renunciated to he had been a house like as

the soldier that he will after after a long

a war, like an astronaut that's a no see, the trage spatial to submerge in the atmosphere known of the earth, no?

For fin, in case. And the oration of Jesus, in the ultimate scene with his disciples,

revela something he wanted to go and see, he said, he has a other than his father,

and he says, I have glorified in the year, I've made, that I

did you that I'm that I'm Now, now, Pard, glorificam, you, for contigo, with that glory that I've with you before that the world was. A me fascina that phrase. Because if we pass up to the majority

of the most of the scriptures, before that the world was. So, that in a night terranal, Jesus was doing preparative to go to home, to assume, to new, the glory that had left. And when Jesus finally ascended,

the disciples were there in the place, permanence were as children that had been parted to his papa. And Echos 1.10, says that they were, with the eyes puttos in the sky, entretant to he said. And there occurred an incident

celestial or divine, because, says the secretures that were put together to them two barons with vestigures blanks, that presume we are angels. And they say, baronies, Galileos, why are you looking at the

same Jesus, that has been taken of you to you all the sky? So, so will you have seen, how you have seen, because they're looking at the skylo? The sky was just, just the Jesus was away,

they've got them looking to look around like and waiting immediate, they're going to look at the top, not knowing how to go, to go, so far, to go,

and not knowing what to do. And when I record about this episode biblical, I go, I confess that many times I've seen as much me has been seen as well, looking,

fichement, a sky blue and when I'm around, to the church that Jesus he goes to get to deviant the mirada and

continue looking looking to look to the world, and me I'm I'm I asked, why Jesus has been to go to because it's a

little bit of time? How three years of the ministerial? But when I read the evangelists, I do you know that from the

first Jesus had planned his partida. Nothing he was more to Jesus than the exitsits of

his disciples and nothing it turvaba more than his fracasos. Because he had been

to prepare to be the year with the purpose to go to the

after having transferred submission to the chos. And for that reason, the reproach dulce, if you want to reproach at the end of

the angels, why are you looking at the sierra? Barone and Galileo, what are you doing? And when

Jesus had of his plans to part, he said, I'll say the truth, you'll come here.

You know, that's that always had planned to parted. Because he wanted to do it

in other groups, in our body, in the new body of Christ. In this time, when Jesus said, me have to go, a person to say,

I don't know any idea of what he wanted to say Jesus. How can it be convenient that you go? How can we

abandoning? We don't understand that the mission of God, that God had confiated to his son

that mission divina, the child now was he was confiating to you. As you

me envied to the world so I, I've sent me to the world. So, he transfirio

the mission, the responsibility. When one see a Jesus in the scriptures, he does know that

he left little the wayias of the world. No, he wrote no,

he's not a fosgetit no, he said no, he made, no, he didn't

not, he didn't no, he didn't any car, nor pertenences that

had been to be to be not He waso, no he casso, no established, no funded a dynasty. In reality, we know

nothing of him, except for the wheyes that he left in the senses human. Because that was the mission. The church, and we do we

say to the cansancy, is where God lives. What Jesus brought to a few, the church can't get to all.

And that was the grand commission that Jesus was basically before to disappear of the visceral. He said, if the gran of trigo

no cae in the earth and he's a little, but if he's leaves much fruit. And when I hear these words of the Lord and see he's going, I'm going to I'm going to find out accept the fact of

that God's incarned in Jesus of Nazareth that creer that he did in me or in the people that sit in the church. But this is what we need to we creamos. And it's

so as we need that we've given we've done. Jesus did you his own and then it's free.

And now it's our responsibility. It's the responsibility of the church. I was saying that

the ancient religions antichis like the of the Greek, the mythological and they're

that the actions of the the gods of the people, affect them to the

the earth. So, so that was of humor, the God that was there was that was around, that they were in the

people, affectable the people, then they were so they were so they'd end up, raeus,

no? The gods had to jose chastismos, thermotos on the earth.

Asi's about, said the old, the old formula. And Jesus, in embargo,

invirtio that formula. He said, as far, above, asia is a river. the that

you to you to us he's a me he said to Jesus

to his his his he's he's he's he's he chas

and he is marvell we we have something but I always I always

I always that the christend hour the the sky respond

a a a person and he and a mission

has a mission is a revela and the Spirit Santo is engriste. So, what the

humans do we do we affect decisively the cosmos. And we're in this, we're predicate but we we'll forget

us. We don't forgets that our actions they import to God. We're we're not

that we're inspiring to that our progimus can't their destiny eternal. And at

we'll we pass our life Christian looking the the sky. I read

one and other times this week in the scriptures, especially all what concerned with his house,

with his father, and he was that when I was that he had in the oldvito. And,

before I had St. Matthew, recently, I came in the count, and that I

had been years to try to to predicate or to inspire to to inspire to

to But recently came in the account that the same Juan, the same Juan, the same Matthew, the same Lucas, each one of the evangelists, he was preoccuped

in to make clear that Jesus vivied saying one and other that was possible that would be that he had previted.

Four parables between the last ones that Jesus told, have in common a theme that is latent.

a propitario that he has a house a man that's a man who's he's

put to front of his finca a syerbo a nobio gets so tired that the

people in the flojera in the modora and they doormen a

am who distribuels and he's all this concludes in torno to the

thing of the God that's the am And in reality, the relato of Jesus anticipant the question

that still many are actually. Where is God? Where is God when a chickito is a child when a child's a child? Niño and leucemia not should be never in the same oration. Where is God? Where is God during the pandemic?

And when one still reading the the evangelists, one gets to a parable more. The Obejas and the Cabritus, which probably is the ultimate

ensignance of Jesus. He says the Lord, when the son of the man can't his glory and all the santae

and then he's going to his throne of glory and will be run and all the nations and aparter to

one of the others, as part to the pastor the oboeja of the cabritos.

Presten attention because not the not you predica much of this

and the a beapea to his right and to the cabrits to his right. And then says the

scriptures, the re, or says the proper senior, the king, say to the right,

benitit of my father, come. Hered in the reigning that I prepared

from the foundation of the world, because I have hungry and me

did you get to get to get to get, I'm furstero, me recogued,

I'm cubriered. Stube, I visited. I was in the carcel and not me left them to

say, they're just those are going to respond to when when we've been hungry and we've got to

getiento, when we've to give us to when we've seen forastero, when we we got overestero, when we

took us, when you're still when we're when we're to be sure, I'm saying, and the real, he said,

that's certain, I'm, that when you did For one of my most small, to me do you do you So,

so to make clear the Jesus, he says, what he will say to the left of the

left apart out of me, malditos, to the cabritos, to the fire,

eternal, to the devil and his angels, because I'm hungry and they're

to come. Tue and no me did to bebert. I'm did not in the

carstero and me left in the cures, and no me in the carcel and no me visitar. So the supposed cabritos

are going to say, but when do we come aubrient, sedient, forastero, desnude, in the carcels, when not you serve us? And he'll responder saying,

Desertos, I go, that when no they did it for my little, too, for me, me, me, me do you're, they're at

the castiguerner, and the justos to the right to the life eternal. I mean I know this parable, that I've

to go to the school dominical, or this story or this or this ensignance but never had been his connection

logical with the four parables that precede the parable the parable of the obrita respond in form direct to

the interrogant that they planed the other the theme of the amoscent the

god desaparced you let's put so in first in first the

question about the back of the him the day of the Jues.

Regress, he's a laddone in the night and he put a bobejas and cabritos, the other. There's

to saldard the churned the chancos. As you have you go, he's to come and we're going and

we're to get to that he will be, to get back, to get all the countes to what

has happened in the world. Barone Galileos, because you are you are looking

to the heaven, the same Jesus that has been taken of you, so he's

will be to get and we to do we have to redact. Second, the parable is a refer to that God

not so he was not so he put a disrass of the people rota.

He put the disrass of the unfurts of the poor, of the abrientos, of the

encarceled, of the infirmes, of the androjososos in the time. In two

occasions it was to the obejas and the cabritos. In-quant-lo-do-one-of-do-one-of-me-law-you-cathes to me. And you're cabrito, in-counter for the little-to, no-lisier-for-me.

More clear-it, etchale the water. And if we're not to discerning the presence of God in the people of the world, perhaps that we're looking in the places is equivocados. The Lord never

said that we'll find our presence necessarily within a temple. Capas that that that's the purpose of this pandemic. That, that's this,

we're obliging to find your presence of a bendita best in the places correct. There's a big movie of two chiquities that were playing in a granary

and they're topan with a vagabund, that He was sleeping there in the pachar, and the nannitos hasusted, he says, Who are you? And the vagabund, when did the little, he's occurred to say, I'm Jesus. And what was, nothing more than a blasphemy, the little chiquetit little, they were Jesus.

It's a movie marvellousous. And during all the movie, they were the vagabund, with fear, with respect, with love. He traen food, frasasasas. They sit down to conversar with him, they're going to their lives

and with the time the term of these little bit of the big of the vagabund, that result it had been a convicto in fugue and

never had known a smehycordia and when I read who wrote the book of the movie,

he said that he said that he was a allegory of those could be pass

if all we were literally the words of Jesus about the the poor and the necessities. So Jesus

had that the world that was up to include a poor, ambrientos, a prisoner, a infirm, a people rot. So he did

plans to resolve a plan a long-placement and a short-plast. The plan a long-plas implic a return

in power and grand glory to enderiser the world. But then they say, no, they're they're going to

be a the time next year. The plan a short-plast means to put the mission

in our hands. So, that he ascended for that we're not the

person. So the people ask, where is God when the people

suffer? And the response is another question. Where is the question?

Where is the people is the people? When I think it is because the

church not there. When Jesus he went, he's the But we, in the

other than to do things we're going to we're going to the sky. And we're going about the power of,

and we include you. We're doing, we're doing a congresses of a congresseska, congresses of how peskart and never

we're going to get to do you know the world, in bed to look at the people, is when the

humanity says Jesus salvan us salvano of your followers, for favor. Why don't

we don't we don't we we don't we don't we're more to the church that Jesus described? Why the the body of Christ if

is so much to Christ? Well, I don't have the response sure, and infallible, because obviously

I'm part of the problem. So, I'm going to include. Why me I'm so much to

him? Why do you don't know to you? Now, that I'm include I, I,

I, you include you to do you. How can a a whole pecuminous of women and women is in the

body of Christ. And I respond with a question different. How can a man a peccator? Like I.

It's been accepted as a child. But a miracle makes possible to other. We have this

treasure in vassos of barro for the excellence of the power of God,

for that the glory be of him and not of us. That's written in one of the in one of the

affirmations more precise that have ever seen is written. It's all the treasure, but in a vase of barro.

It's like some people can take wine in a glass of a wine very car, how you're going to serve in a

box discartable? Well, this is a treasure in a box of a decartable. And when we pass

the life Christian looking to the world, we're the The church was founded

over people rota. The church was founded in Pedro. We said, San Pedro. But Peter neged three

times to Jesus. No, Pood can't come in the water for the only.

But we pretend we think we the successors of Peter come in

over the water. Jesus he has the church, his body

as the world, and I'm I'm I ask which

I'm doled more. Connociendom, I think that they have done more the blood than the head's of the cross.

The grace, I said all these times, because the Lord me has inspired and me has instigated

to that I'm going to talk about the grace. I said, it's in the same the aroma of

the scandal. Of I'm I'm a message titled literally

like, scandal. A guy someone he said a the the the

other he would have if he could have had been about. And this predicator said, he would have said that Jesus Christ

was his pecados. Then the other says, that the other says, that the other did the people? The sins?

Atcaso, the grace, no, no, has the, no, has the grandes of the Antigues

and David were in assassins, and God did another opportunity, it was he gave a

other man, who had had been has been a campaign of tortures. He went to be a model of missioner who never has been equaled, Pablo, that never

was used to describe this miracle of the pardon, and he said, having I been blasphemy, persegidor, injurial,

I'm received to misrecordia because he was for ignorance, for incredulity. And agrega Peter, Pablo,

but the grace of our Lord, was more abundant with the faith and the love that is in Christ Jesus. Palabra fiel and digned to be received by all that Christ Jesus came to the world to save the

people, of which I am I am the first. As a, as a pastor, a man, that now, actually are in the presence of the Lord, he said, many people are going to get a surprise in the sky,

eh? And I think that some that we were to know we're that we're not we're

we're not we're not we're the most idea that we're going to to get,

we're going to get to until the day of today, when some leader, especially

a leader or a volunteer of our congregation, maltrap a person for the

general, it's not occur, but after a few years when

the the ADN not was too was a inculcated when when when we're

we're just coming with a lot little of leaders, a little I'm was a person about a

old old a person new, a boberia, for what that's and I put a loco

when he had been a little bit saying the pastor did the order you know the you're not

you can't sitar again. So, to justify a sometimes the maltratory

me to make the cause then justificable his his

mistration in my But in favor of the maltratado, what I do is discredit that is the leader in public, or the answer of the maltreatable. I don't know who you said that. First, I never would give a order

of that you maltreaten. And second, I don't know to that person. Because me does much verguyen that someone use my name for not to love. Me has much a vergence, that the pastor or the no, that here no, that's not to enter nobody. And me put in me.

for that I'm when Jesus is aparted of me, not those know those you're going to say to the

people who's to use a little to impede a little bit more to get to the presence of God

because who who not got to be a Jesus dishras of a person

rota no can allegar that he had to he had been

to he to me don't say that they am a they

they're they're they me vengan to say that someone who loves the Lord has a a verborragy

espantosa in the reds social nobody that is an false prophet that is an man is a god, you know,

it's impossible because the sir is disrace of that he said literally not I'm not I'm

forcing the the scripture he said for my little bit he did you do you do you not you did

for me not you did for them not you didn't too you don't do the secret

is that to see a Jesus in the people, we have to be conscious that we're not we're not. If we don't we're not,

we're a Jesus in the people. There are two classes of people who recognize those errors, and

there are people that not they're not never. Between these two groups are in the scene when the

Pharisees and the masters of the law, that I conted this decen of times They're rastran to a woman

in adulterio in a adulterio, I'm in after Jesus, you know, sure? That's the adulterio

doesn't have a woman solita. I every every time that I'm convinced more, I'm convinced

more than the woman, they were in the woman, they're in the person, and it's no, no, no, no,

and get to, go, want to, put it, put it, put it, and, let's,

I'm, because the type of the person, because it's that she's that's adulter solo,

but at Point. Always in this story, we've seen two categories of people in this drama.

The woman culpable and the professionals of the religion. Well, when Jesus says, destroy one of

those categories. How? He's, well, the that's the one, is the first in

to get the piece of it. So, Jesus reemplas, the two categories that were

those sands and the people, and the other, and now, put two

categories different, pecators that who admit and the pecators that are

not. Peacators that admit the error and peccators that make the error under the

law. The woman surprised in adulterio no had been more remittal

that was semi-denude there. The Pharisees hypocritas negaban

or reprimed the culp they're they need they need grace but

for receiving the grace they had had to have the and as

they were they were they were they they were receive it. No you'll forget

of this. God borr the culp conscientious. But not you're not you're

a conscience to be a cup reprimed and I'm I'm to give

a sincerity brutal. I'm to commit a suicide I'm I'm

I know more to the accusators than I I'm

every time I'm I know I know I

I'm much more than I do I'm I don't

I'm saying to I'm going to say. In Argentina, we'd say, we'd be it to keep the poncho, that's it over.

I, I, I, I, I'm cures my pecuits with a mantle of respectability never

never I know in the possible that me surprise in some discretion public. Dichichael,

in this in this relato, is the woman peccator, the that I see, according the

most more more more than the God. And, of the

I actually, only can't advance in the rena or if I do like that woman, tembloroso, humiliated, without excuses, with the palms of my manitos

without, without pietras, if I want to receive the grace of God. And this postura of being without,

without, the hands abirted and without the without the trick or the or the

trap of the grace, a trick to obtain it. Because one says, well, the grace for all the

world. Yes, technically but the term Christian for that act is a repentimient. That is the door of access

for the grace. The Lord despirta my cause to benefit me. For that me, me, I'm trying to

constriction of the Spirit Santa. God, not trying to to plast me and that I'm like

a busano after that comes the service. He's trying to liberation. And the liberation that

exige. And a spirit humilded, like that was surprised in the peccad in the peccad of the suburbia spirit of the Pharisees that carg were

if a defecto not sale to the light, not can't sanar. The alcoholics know that that unless that a person recognizes if I'm an alcoholic, no, there's a plan for curation. But the majority of the crevents are experts in negation.

And the negation and the fingingement are a blocker for the arteries of the grace. The negation and the fingering are a blocker for the arteries of the grace. So, I produce an infartrean spiritual. I've done these days

since two months, I received a lot of messages. Some of who have my cellar and those that are the networks and trying to alert me. Me record, what he said, inclusive Judas. Cuddle, Dant.

No, convertible. We're not going to libertinage. The grace of our God. There's a lot of people preoccupated and the messages that I predicate are going to

do that there's a lot of liberals when the pandemic termed. After one publiced

for there, Dante was become in the enemy of the same

doctrine. And I understand. They're terror. Some some ministers some

that have terror to the grace to be to be under

because but Pablo knows. But Pablo knows in the Pist

in the Pistola the Romans, Paul profund says all

peccation that are destroyed all of the glory of God but when the peccado overabunded the grace and there

the question I'm going to ask the question and at the maybe you did it these days and not you didn't you

ask you to ask us to be a good or to force to be a time to be for being to be you

to be you when he's when he's when he's when he's. Pablo saw when when he said, if abunded the

un-gunded the that was opening a corporet a geologic peser, no? So in Romano

6, he's a question with frankness. What, do we'll persevere we in the

peccado for that the grace abunded? And more a little question, what,

pecaremes because we don't we don't we're under the a calzone quittalc't? The grace

abunded. So, what we're to peccar? Because there there's much grace. And he himself, he's respond to a manner rhetorical, to manner explosive,

to both questions. He says, "'De, no, man, "'what we have "'to be killed to the "'how we're going to "'in' it? "'It's incredible, the apostle,

"'is, see, that there's "'Ce, but then we can't "'pecath, d'all, "'s, total, there's grace. "'And, Paul, he says, "'and, in any other mania, "'viviams mortals to "'the, we'd have to

"'we'd have to beckos' to die. Nung Christian resuscited to a life new, should be suspiring with

nostalgia for the tomb. Because the peccado in the same same has the honor

to be the smell that's not always has that all the young, there are certain people who

have certain that's even they're perfumated. The final is a death,

but not all are all all so T'Ut- Satton! I always I always

I'm the The wife of Potifar, surely was a woman very beautiful. Not was someone who said, no, I'm

out of here. When she he took the vesty, he quit his convictions, because that that was the peccat allia

well. But as the cerdos of the grange, to us humans they used to give us

some good revocated in the barro and the mugre at a had houghed in the bautisterio, but never knew

that the disgraceda know that and the old man was going to go back. There's a biologist

of Harvard that realized with the Ormigas an experiment that I think that is a complement

to the illustration of Pablo, no. After to notar this biologist that a

formigas it costa a few years to recognize that had been by the

side and they were a little after the after the days, they were

going to the end up the end of the mind that the life

and the thing. When the the body of the was

to decompone the other they were to put to

and the experiment to get to the acid ole oligo.

If the the ormigas oligas oligus saccable the

carable whatever other the odor, they'd pass them on the

so his instinct was so much that the biologists were acid

oleco on on the small the little the paper or the

t'emeter to the cemetery. So, they put an acid olico

over the body to some some the animals. And

as as the companions those were they were

in process to the cemetery of the protested, moving the patas, and the antennas. Because not were not-mortar,

but they'd have in the belorio, the funeral, the memorial, and they'd have they'd have there. So, one of that they deposited in the cemetery, the indignated, mortars, vivienes, they'd be impiaced for complete before to regressal the ormigero.

And if not they'd all the rest of acid leiko, the other ormigas was atrapa again, and they'd have to beckxed to get to certify the tippas that were vivas, and only

was judged for the color, before that it's they're in the ormiguer. I think

in this image of the ormigas acting as vivas when I read what says Pablo in

Romanos chapter 6. Although he's more, the peccado is obstin in

to be to live. And Paul Paul, he will be to present the dilemma, but now

of this is for the what says, but how to see, if it's generate libertinage

now. Pablo, he's a lot of analogies. Pablo, he says, we're going to we're going to

because we're under the law and we're under the grace. Pablo, asks, does bring the grace, a license,

how we're we're saying, uh, how long I can't get me to get me to the

club of Santos? You know, you know, there's someone that's there's quite there's

never to get to get I'd like in my time of adolescents, it's in my time of adolescents, it was a fadda the woman, generally the president of

the two, or other, that literally medied just for the back of the rodilla. If it was over the roadia, it was a temptation. I was, I didn't know

what I was, I know, I don't know that the women had had no, so, so, because the measure was, the sanity, was just, had to cover more

above of the or when the young people, for example, how can't to carece to my noviour? Because that

cintas not only just for the phial, but where can't make to those nobios,

how can be able to beza. So, there's a lot of people who want to

get a lot of people, because how much can't get to get

so that can't not that I'm and the people

that that I know a other a A question

like of someone that's trying to where you will get, have

experimented that person the grace ever? The second analogy of Pablo

Romanos 16 compare the the he's the he's slavable

of the the the person is a man that we know

that's things that things that those people people and

the people with the cell with the cell with drug

pornography, are those implacable amos. I'm, I'm sure, I'm sure, so they're not are free, are slaves. And in a third illustration, in Romano 7, Pablo, comparer the life spiritual with the matrimonial. Much more than the analogy of the

murder, or the slavitue, is the analogy of matrimonio, that respond to, for what, ser, he says, it's like to say, for why to love? Imagineate a newio that says to the novia,

love, how can I can't get with other women? I'm going to be

to doleer, but think in all the opportunities that you have to have been

every that you tryions, great. A type so you a catchetada

and that you can say, like you say, no way, it's evident that

a type that's not know the more about the more. The way

similar, if we with that attitude to where can you get? That's the that's the

more. It's more. Capas that you have been in the altar, repeat this a ration

like the but if you're trying to think to think to get to get to get to

get to problems is because you've a encounter real with the

Lord. The Lord no really a good actuation

and want our question and the good and the

good works that you merit with them but to express to

your love or your nobue. So if if you had to resum in a

word, the motivation, for what is a good, for what is a person?

So I'm able to understand what he did it did it for us,

then the gratitude not effort us to to be a way

a way to a good to a great. We we're

going to do not to make that God does because he

He now has us He does The other those changes relation the changes love if one no

no can be casate without and try to change to to grab to add your

abuela only only the love makes that one want to want to

the person that who loves to be really is inclined to

to grader to God and that is the reason for that Jesus and

Paul resum all the law in a simple mandat Am to God and to your progimo, to the littleitos.

If we understander us that all is to love to God and to his little, we'd have we'd have to be seen the year looking the skylo. Any to tell my generation, me go with him, I don't me care, me go with him,

we want to move to. Since we're going, when do we go to when I go to here? of the people immund, of the mundano, of the impious, of the apostates, when do I go? In instead of to look at the

and in bed to try to to medire or to manipulate the grace or to explotally, we'd start trying to to meddle the profundity of the grace with an gratitude. But in the

way to medir the profundity of what is the grace, we're to try to exploit it, to manipulate it, trying to look at the world, to look at the

way to aggrave to God. I've had numerous encounters very with the legalism and if

no I'm the legalism the legalism me I'm we're we're

we're we're something and in the Bible for much that I couldn't

find a single a word about the music rock the long

of the faldas of the ball of Homer Simpson no I can

to encounter. It's more, the prohibition of drinking alcohol us put more than the law of John the Baptist than the than the way of Jesus, that's the water in vina. But always presentable

all those norms as part of the evangelio. The subculture was re-ridden with the message. And I grew with the sensation latente that

if I was a code external of conduct, it was the form in that God me would love. The form in that I was

I was to give to God. That phrase I could quit for years, you have to to grader to God. So, God was

always of bad humor. And I had to do the buffon to aggradal. Me costed many charles with Jesus. I've

to see Jesus with eyes new for destilary that evangelio and to get him to get him

made sure. But you know what is the most that's many of my friends have done

for beencised, and never have been able to have an encounter with Jesus real for the insignificances of the church that

the church was the way. Ulice is Ojarzun, who is a great friend pastor Chilean, although he always

is a person who I'm Chilean practicante. He is, is, is, at the front of the church epicentro of

Monterey. And, and, is one of the minds more brilliant of the leadership actual.

I do want much, and he has a little he called the children not reconnoced of the fanatism

religious. He affirmed that there are people who Idiro completely that from from little that's

they're just they're just and the things that were to put in a problem that could be in a

moral, that for almost the majority of these young was inalcansable. So they created a profound sensation of fracassion, of

deception, of that no they aggraddened a God. Voltaire, said, when the fanatism has gangrenated the cerebr, the infremedia is incurable. So those young

are youngs with a hondon, a lot of sense, oh, and an odd sense of a fracasson in their lives. Because,

for one side, no has the sagggy to live a life like the mundan. But, but they're not They don't have force to continue digriending

more religion. So, some are going, some other on a week, or another church, but they're just

disconnected. There are a lot of young of people who go back. I'm going for my own.

No, I'm because I'm because I'm because I'm because I'm going to listen the alabanza

and they're or drugars or fumar or encamars or what whatever I know I

have I've seen completely disconnected and that's not it because they're

they're doing the grace and they're going to the church because

they're not doing and that that's a god implacable

in a day those castigues for to give to

give not not reconos because the religion not

is not they're no they're no they know

I don't know anything that that represent a menace for the grace, as the legalism. In a world of

lack of grace, the verguenza structured has a power incredible. Between the

the marines, between the militares, the vergence serve. Because you degraded in public and

the and the burden for the discipline. But the fault of grace

not function in a relation with God. And when I

study the life of Jesus, there is something that is always that I'm constantly. The group that enojave more to Jesus was the group that in the external was it was. Jesus no, it was

to the prostitutes, to the prostitutes, to the apostles, Jesus was to be to the Pharisees externally. It was seemechable much to his perfil personal.

But, in fact, it was to those was the infuried the attacks more Fruits, Serpient, he was Rasa of bivoras, necio,

Hypocritas, Gia-siegos, sepulchros blankedos. I'm going to say, oh, and so not would say, Jesus, the Jesus of your

Hollywood, not would be so. So, I'm to say, Jesus, with the Phariseesians, with the

Phariseesians, and the Phariseesians dedicated their life to to give to God, and they

were the emitsmos exactos, obedesian the law more diminut of the Torah?

very rare a sometimes they were involved in peccas or in crimes they were a citizen model of the

people and the accusations made by Jesus against the fariceos demuestra that was

the veneros what venenoso that the menace of the legalism and those mention or

no because I think that they're those those are an manaska

a menace that In other words, the proof of the maturity spiritual not in the purrous

that we're in the conscientious that we're in the impuresa. That conscience is the

that opens the door of the grace for Jesus said, oh,

of you don't because cargays to the men with

cargars that that you can even even even the people

can't see the the little, no you can't recognize a Jesus in

them. And as the legalist, more about to tolerate the diversity, more discalific to the

person than he. Coincidence or scratch. Or you have my same doctrine or you're a

child. The legalism is a bigger subtle because nobody is a legalist.

Now right there have people in their people who's saying, well, glory of

God, that I don't say, well, legalist. For that's a dangerous.

The Lord said, Dye's more lamented, the eneldo, the comino, and you

do you're most important of the law, the justice, the misericordia, the faith, gila

cures, that cuellin the mosquito and traga in the camel. More clearito? Jesus no,

he chose in car to the Pharisees the extremism in see.

I dude that he import to what they'd or the times that they'd

not the people. But if he'd importable that they impusian that

they'd in the stupidings and that's justcuitating the essential. Look,

how the law the legalism to this people, that that that's

see clearly in the execution of Jesus. The Phariseeos dispus the

calendario, the crucifion of Jesus for that not interferer

with the day of reposos. Incredible. So, we're in this detail. The crime more grand

of the story was perpetrated with a complete of a sound doctrine. We're not to Jesus.

But what good that we did we did we on Saturday. Matamos to the same

doctrine. Incredible. I was saying that during the Alemaia Nazi there had

many many people and they were a communicated. We're living a vivement. There is the communique of the time.

We're living a vivacious. The new Germany of Hitler is the new Germany of Hitler is that Hitler no fuma, no he takes a pornography, and he wants that the women are vised as a modesty. That is the leader that needed to America, the crevents.

Now, now it's easy to signal with the dead of the Christians Alemann of the years 30. But what are the trivialities is that we're obsessioning. And what questions of of misericordia we're going to

because in the years 30 not they'd know they'd see a genocide but they fascinable that Hitler

said that the women see that are decentes guard of the levadur of the phariceos

that is the hypocrisy said the Lord, no aga conform to their they're

they're they're the word hypocrisia significantly the act of putner's

a mask Jesus popularized the word, the tombe was the actors griegos. These actors are representations

and the multitude in the at air-liber-li-li-li-li-li-li-li-li- and to a more a more-a-pors and he had various papers.

That was a hypocrite. To work of hypocrite was a a good-pac-a- . What you're of what you do you,

my papa? My papa is hypocrita. He put a mask-a and he has various characters. Go to the church, he's up the hand and he's

adoradoer, he's a door, and is a demon, he's a house of the pastor and he says he's a little

and he gets to get a little bit of a lot of mascaras. The legalism favors the hypocrisy because

define forms of conduct that encubbering what's what's going to be into.

So, we get to a question and this is a question I do? In any the first

that is the first that we know to learn an aspect spiritual. I know because until the day of today, I'm a photo, I'm a second I, me saw a photo

I'm taking an eye-o-o-to-oge of the sun and all of us and said, so, so, so, so-n-se-and-a- a man-d-d-o-

God. I was, so-you-t a-oh-a-oh, it's got a-a-a- there's a postura more spiritual that's.

I don't know what is? Or, it's-we-se-be- to be-to-s, I know, to be-se, you know, to have to get to pelado necessarily or

or, or, or, or, or, or, or, not you're

not as you're un- un-gid, I know. But the insistence in the external makes that a person

finja. And when a person reprimed the internal, no, can't access to the

and much less he will do a one of the little of the progim,

if he has no has got to the other I'm I'm only, I know two

two times, you say, well, no, no, no, I don't, I don't want to be hypocrites.

Well, there's two alternatives, two solas. The perfection or the sincerity? And no I think that the perfection is a alternative realist. Who is perfect? If not would have pettledged to the woman adulterer, no that could roachar the piety,

they'd all have a lot of the closet, in the placar. So our only option is a sincerity that we'll give the arrepentiment. As well, the Bible, the grace of God, can cover any any other

the assassination, the infidilitar and the tradition. But for definition, the grace

should be received and the hypocrisia diffraza our necessity to receive

grace. Not is the same. The hypocrisia diffraza the necessity of the

grace. The Lord said, before, do all their works

to be those men, am the first the first asient in the

canes, the first sillas of the synagogues. That's my sill. I've seen 20 years that I've been here. I've seen my my sill.

The problem of the silliness and the buchas started in the synagogues, not in the temples. Amman the

salutations in the plasas. Amman that the men call rabbi. So, they're doing the

sordo to get me many times. That's not changed. Apostol. Hey, pastor,

pastor. Hey, bishop. Amam. The people And in the other than to dedicate to the task of Jesus, in the people rot, in the ungued, men's pensed, compete between them.

Atraped-as in the intent of to demonstrate-santos, perished contact with the real enemy and with the rest of the world. Pusto that I am a legalist in recuperation, if not I could be able to this, I'm going to remember to me that in the

bottom, a total we're just in the rules. The Christians don't have our own

groups of the pecados acceptable or unacceptable. We don't we say, as generally says the

Catholicism, peccados red, pecas, all the people are all the people.

But there's that the Bible no differenties the chismososos we're doing a lot of things, and we're

not so grosser. So, we're evitamos the pecados most and as we're notary, and as we're notary, we're saying, well, my life spiritual not is that bad. Tapok, that's not because I'm

droging and I'm in the burdell with a lot of prostitutes. So I'm pretty well. The problem is is that our comprehension of the pecations of the notarying, goes, is muting with the time.

In the age media, to be to be to be a interest is something that's incommendable that's a job so much

today the Christiansians do you do you give us to give a money to give a target for

money to enjoy they're they're remodement to some for what was immorality

for the when I was when I was a divorcee was you're to the infirm directo and pass

for the church. You had to to order that your ex would be literally. Pastor, I

me divorcee and we're going to hear of the I'm a I'm a question. I'm not

a manned the father. Lovet because you do you do that another so it's

incredible. Now it's probably that in the first places of the top ten of the

people get the the aborto the homosexuality but Jesus enfoced the a

way different. And in the other to classify the people,

he did he did he did he all are conscious that he needed

grace, the chismos and the homicida. The celos the

that's and he edit videos in YouTube and he says and he

says like that is the fourth matrimo all we're

all we're destitued of the Isaiah, he said with a language

more human, all our acts of justice are like a trap of immundice or so a rope

interior manchated. All we think that the parable of the prodigue

is a many people that are that's that part of us, that we're not for us, but in

reality, the parable of the child is the people are the millions of brothers. And as

more reflexion on the the little in that the child that I am I'm going to be

going to grow, more I do the know of the real to get to go to

get to get to back to go to after a back after a lot of more easy

than that to get to feel to feel that I forced all the day for

the whole day for be the that desire to God and gain

me the that comes with good intentions end up. End upending us

of the grace and the people. The door of access to the grace not is the

conduct correct. Not the sanctity. Ah, no, no. The

point to the grace is the repentiment the opposite to the sinality,

eh? The opposite to the fact is the grace. And at for

to demonstrate how much that so it may be in the love of God,

the the brothers or the legalists they're for complete that that is a gift of human

rotos that not they're so the solution to the people, you don't even impone

a code of conduct every more strict but in to know, if the people

not have a country with a pandemic and not you don't you're back to

the church and you not the order you judicial.

They're to see what going to when they are the temples. Some churches

that are found their faith in an encounter real and germino

with the people desperately will to be to the

others what they did they they're in palabrit in palabrit in

what they were a coaching to someone that someone that

to say to And if not could hear the pastor, they'd have a panda to eat, to get the gaities to the suitor, to see that they'd say, that's all right,

that's all right, you know, and you're not, you know, I'm always, you know, to receive the cachedada of the words of Pablo in Roman, I'm convinced that no the murder,

nor the life, nor the angels, nor the demonios, nor the present, nor the for-venir, nor the old, nor profound, nor anything,

any thing, any other of the creation could apartarned of the love of God, that has manifested in Christ, Jesus, our Lord. But you'll be to put like so,

neither the fracassion, nor a insistence a back to the church, nor the book of the Bible, nor a video rakitica of oration,

nor the no, the treason, nor that you know, the insecurity, nor the culp,

nor the ability, not the mala theology, even the perid of the stribos this morning you can't separate

He He knows when not we don't we feel we're we're when we

not we're we're not we're not when our lives are a disordering for so

when you go you go ahead of God the what you want to is present

you're in base to what you think you're you're you you know

you don't you're that the majority think that if the people

are good are certain things of part of God. It's that I aggrado to God. For that's so

ridiculous pacting with God obligar it to beendig. For so it's so it's so in ridiculous the stupidness

to create a word with money. Cree that you're in your orations are that that's based

that your response is based on the quality of our quality of our business. In reality

when we present us a ration in based to our credit, we're

fregal. Every day that I say, Tom Fregome, me say the voice of Montaner. I told in various occasions in our congregation and I've heard this story

but one of the one of the most my has marked with respect to the grace that one that one of the secondary

in a college in a German Simmons had a professor that was a very cool

with and he said I don't I'm going to review to do you will be to be

going to do you do you do you do you grab more what they've learned

so I I'm going to do you know I'm going to go to get a little bit more because I'm not the

time you're doing if you're to do you do you're doing? And he's saying, do you're going to learn more

he's a little, he was to do you're doing the professors that they'd have done, he's the time, that

that's not. And when we got to our first report of qualifications and me surprised that me put

a C. A. I don't me should. So I went direct to the professor to present

my case. The professor was a person of a person of a very much. I said, I'm going to

get a accord. He said, Professor, to this C that C that I put and said,

I'm a question, I want to be to be the cardoerner of califications. Abriottero of the

califications of my califications, and a ton of zeros or incompletes in the column of the Tarea. And my pious pesadilla, I thought that was taking the count of the Tarea that I was presented.

I said, but you said, but you know, I said, no, when I present, I, I'll call it as a calliq it as zero. But you don't know that. No, I did that not I would pay. No, I said that not you would have to callific it. It was subestimed.

So the professor's a calculator, calculator, commences to calculate the notes, and you know,

Gavell, he has all the reason, and you don't a C in my

class. I'm think you know a F. He's that you want to

do you and the C me was more than the just. Even

I'm pretty was a mercicordious I. I'm back and I'm

to turn the geta. We're we're to give to make a calculator

and the card of the journal of notes, none of our ourations are contested. Nobody is qualified to

present to God to call to reclam, to decretar. None of us have done to be

any of the good works to make us to make a way to have a way to

make a never you know to give the callification that you mayses. The

orations genuine of faith are based in the grace. present a But in basis

to the justice that's to be used to your country by the Jesus Christ in the cross I'll

to finish with this ago, when I was a young a man, I was a man,

I'm not in the case, but I'm noj that I'm noj, much. Oh,

God had a preoccupation but I was I was inojadis with God.

I was was waiting a miracle personal and and I He said, I did

an ultimate oration. He said, Lord, no I'm going to more with you. And I'm going to

I'm going to do. The last time I'm going to gore. I'm going to go to the church because

if no my my old my but I don't go more. And literally

I'm just to pray. When the pastor said, incline in his rostro he said

so. No, I'm more to God. Puse Jetta so, and

he no he I'll talk about more. And I remember in a vigil. Obligated, I was there in the vigil. Entrude-miumm. Anciana's me acerco, me abraceous furtive. And me says, no you imagine, how much to love God, Dantito. He said that he'd give an abrassau of his part. Me, permitties that you do it? Yes, yeah, I'm

about arrasand me, what I was going to do. So, never me I don't forget what he did in the o'iddle of that's Anciana. He said, I decided not to talk to God. And she said, I know. I know, I said, me said, me said, but he

said that he no he doesn't know if you still amando, and he maintains in-pient his conversation with you. You can't decide not to talk to, but not you can't

impede, that you say, that you ame, and that he embraces. And I was I was, I was enoched for that

amour inconditional, and I'm a stardu of my God. Because I discovered that no important to

my father was never to never to never to have been and I've been too, and full of

defects. I've fracasated a lot of times, many times. And I tried to

to hogar the Anciana desafar me of the abrassar but I she

me p'erter more more more more more And how much he loves

Dantit the Lord, if you know, you'd you'd you're in

algas. And it was then that I'm an encounter supernatural for

first first encounter that was my first to face to

Jesus. And not how me I imagined I'm he was

a old vestido with rombo a old vestid

arratonad with rombo lentes bifocales Jesus had a manned a vassion

with a bea a biffia barata a buffanda a gris a boulso marron that no

he had a little with the fatos disvencichos that that

that day I did that I that for pass me the life Christian

looking and I'm was I'm saying to Jesus

that me was in person disrasas disras of

an for you, for you, for that is to live under those you're in who you, that dege to look at the sky. And he's to be

to see a Jesus between the little that you have got to go to the grace because you

are conscious of your impuresa, of your necessity, say with me, Lord Jesus, I receive

as my sufficient Salvador. Repet with me, I'm I'm retouch, the

life not me has been decisions very fles. You know the lios in those I'm in the lot of the

life that's out of those lios. I'm a disaster. Dicomico, like the I'm like the good. Whelow-mall?

No me to know anything. Me abasarasarias? And now let me that I tell me that I tell me that I'm from anciana

to give me a brauso when I was a pive it means that God also could use this diffras so

not subestimes to this man of the man of the man of the sure because if the

sir if the man he defrazo of people of and derajos I can

also also this humanity. that he don't ask me for you. All the days. And I'm sure that if you're to gores to him, not you do, I'll do.

And he'll reclamer nothing. No, he did with Pedro. He prepared a disjune and he asked if he even he was a

reprimendant, not a but you know, so you know, so is this God. So, when you see

with his new and no with the filter of those who want to control you know the

Lord if you know if you superiors princess when you when you

love the man you caire you can't let us you know your name

is written in the book of the and nobody will be able to the

one he has in his punio those he has in his in his

hands son on never more, never more, never more, never more will be apart

to you his love, no old, nor the profound, nor the present, nor the

provenile, nor what is the world, nothing, you're going to be apart of his

love, because so he's he's he, so he and palagos pergos,

he's, he's a man, I'm, says the Lord. Yes, but I

pay that, I'm, I'm, but I'm the pats, shh, you know,

says the man, he's the sky look to Jesus

that is much more more than you're maybe Jesus live at

other side of the medianer maybe Jesus is who cut

the set the garden and maybe Jesus is

in that that that she was or in the mom

with the four chikitos or in the maester or in

that man that he cameinable, totally Triste in the market. No, I know. I know what diffraces Sousa, but the Lord said, if you see to be my

little, if you do you do you do. Cremes. No, you'll forgets the words of Jesus. I'm going to orer now. For all those who are the different parts

of the world. For those who received this message. Padre, me uno to millions of people in the name of the Lord of the multitudes. I want to pray

now for those that are written in the red, saying, I'm too, I'm tired, I'm a lot of a lot of my heart there's a lot of people depressive

in their homes. And these five months of pandemic have made much families have been for diluers. They've done that much

the soledadah were a gigante that those passers but the Lord me says that you say,

no there no one a single larkina my mom that you have derramed that I'm

that I have recoged in Calis that I have recogied in a cup. Dice the word, that there is a book of memories in Malakia. In that book,

says the Bible, in that book, there is in registrar as your moments of trestice, the infortunes, the tragedia, the dolores, or are those who

are those who are who are not who have been to be dead to their people, for those who say, I didn't

even could give to give a funeral to my father, my mom, to my, my, a,

my, a, my, a, my, a, a, my, a, my, I, are, for those

who have had have been perished the faith. I'm praying

now, I'm a uncied the unction of the spirit get to

the most the most of the time. I'm you can't

put to your and you your mom and your kids. We

go to to let let let's this this power

has been guided by him the Spirit that

the soul that bring a conviction profound of

the pack the inconsient, for that now, a part of the repentiment

the doors of the grace see are you. Barones Galileo, why,

look they're looking at the the sky. Look, the vision that was

incomendated to Jesus of Jesus. No, you're not. Now,

it's time to see a need need. Now, now is time

of being things, and say all it's all we're nothing to

do. There's nothing that manifestation of the children of God. There are

people who need to there are people who there are people, there indigents, there are indigents, there

foresters and in all says the Lord, I have put the responsibility that the church

when the people suffer. Now I am I'm working for ministedios that's

people that are saying, if I know, there's something that is a hardying to

hear that the Lord. And the Here, here, little, I'm over you, a unction that before not was. I'm going to reaffirm, reconfirmar,

the legitimacy of the call. I'm, for those who are in this program, for those who are doing this service, in any part, those who are in-vib,

those that are sumed, and those that are to sum up and then you, see, that you know, that you can't,

this message, in a capsule of time, in the etter, in the But the word not

will be a back a God. And has put on you

a unison new, fresh, unica, and not an unction for proclamar

something, to decretar something, is for that he he said that he did a

little to do a child, so that that's that's that's that

gets grabbed in your heart in your mind, in your mind, receive

this power, in the name of the father of the and of the Spirit

Santo, I think that there are miracles that are going now. In the

world, in the soul, and in the spirit. Amen. And amen. Glory to

Jesus. Hallelujah. That the Lord you bendiga. That make a resplandecer

his rostro over you. Battallon of the Hercitsits of

God. Squandrons of ungidos men people thought. People rota. Those who are

palmer to palm to the enemy. Squadron of emergency, squadron of buskedom in combat

in combat and the forces invasors. People of Revard Church. People that belong to

this congregation even that never has pised the arena. I'm you bendigo. In your

entry, in your start, in your and you're to get into what you think, in what you thinks,

in what you think your hours of your time, your mind, your heart and

your mind, that God that God and resplandeser his rostro

over you. We're we're in we're in this time. If all it's going to say, and

if we're going to be to the final. Ciao. After the the next that they

have a domingo of a benition. Ciao. I'm I'm I've

recognized your voice saying me no the most I'm not for you. And me

cures to the last your Jesus. All my cargars, you're in the cross. Algo that grand,

I can't understand. I hear your dulce voice saying, one and I another once, oh, is bienveny, you're a man

and another another other over, oh, I've been abandoned and father me my, my God,

you've been my Jesus I don't know.