Dante Gebel Live - Nuestro lado de la calle

Episode Date: August 10, 2026

En una era donde el odio se ha naturalizado y nos hemos anestesiado frente al egoísmo, necesitamos aprender a perdonar a quienes nos han ofendido y, sobre todo, a pedir perdón a quienes hemos ofendido. Debemos enmendar nuestros errores y restituir a quienes hemos hecho daño, tal como lo hizo Zaqueo. Dejemos de preocuparnos por las casas de los demás y comencemos a limpiar “nuestro lado de la calle”, porque no se puede tener una relación de amor con Jesús y, al mismo tiempo, seguir hiriendo a quienes nos rodean.

This I said that we're living lastimusamely the era of the haters of the

of the other more than in the history. It's a fact that the

reds got the visibility of the audio, not? The

networks operate under a model of a the

business where the conflict generate interaction and also

premium is plausible, viralize the comments most aggressive. The way to be viral or capitalizing

a poste always has to be a time of the odio. If the posteo

not is in contra of someone certainly not will be viral. The

algorithmes prioritizes publications indignant audiosas first because retien more they're more

time to the user front to the dispositive, no, and that's and that generates the

money. The odio vending more than never because a a new

a result of a negative of our our brain our brain, we're processing

the emotions with more rapidness with more intensity

than the notices positive the those notices positive

generally not are very it's very like there

there there a accioma a proverb in the

Notices that are the avion that is the not the is to do you, or someone, even,

even a postura, like if it's novis, not what the people see, but you know what is what the algorithms.

Assessors of image, people who have had been to have to you have to put into because the grietta vend.

If you're very well, and if you're to say that's a entertainment, the politics, the media, the media,

the GANDDHOLDIN, and the Reds Social, they're in this response biologic of our to have always the morbosity of to know something

for what they're doing? To maximize the gancese monetaries. So the indignation is the emotion more rentable

to capture the attention. And that's traduces in the increases for the enterprises technological. The fact,

the candidates to the presidency in many of our countries today know that the discourse that is the discourse of odio, not the conciliation. If there's anyone at here to attack,

or a group, even people of the same country, if there's people to attack, possibly the campaign not can't be an exit. And,

and the reds are infunity, anonymat. One can't say what is what's the want tojo to whom

which is a luxury, which, lucho, under commies, is a morbosity that our our own our fathers, not could not

could not. Or any, from the President Trump, to the ultimate mandatorial, to any artist, one can't describe, any other thing, so is, denigrant, we know that it's

he'll say, not in the car, but at the time of the reds. So this dilute, also the responsibility individual of the aggressor. Because when one in the

life had to confront to someone, moment where the voice or the words were on the words were in

a good a lot. In the other people can't write you can't make all in

absolute without any because when there people who think that that's that you

say and not what you do it but but the abundance of the

abundance of the people and to be to to do you

to consider lastimos a bit a virtue that

literally is to to be to call to the bad or good and to the good or mal. When the fault of respect, you just, we just the respect, also we also,

we've also, we've got the veruenza. And when you insult, who you can't what is what it's say, no, he'll leans, and that's his kids, look what the papa's said,

what mom said in his reds. That's just means that we've crossed a line critical of sensibilization social and emotional and those that we have to

God, or is we suppose that we have a Christ, a fault absolute, tragic, of the fear of

God. I remember of having me created, we had many defects in our house, but

there was a regular, no we had a other person, not we not be not the thing, not

it was a man, it's he's capable of something, say, there's a pardon, pardon, pardon, we're going to ask, pardon, pardon to God. And the reds make that any one can say what

whatever one can say, even of his aspect physical, we can't think of course, you're saying, you're going, you're going to you can't be

the car, but decresents to crevents to crecent, you know, it's a patrimon of the who has posseed by Satanas,

no, no, no, there's an exaservation of the odio and of the discredit that's that's that's

and there's unregulation to the thing you going to say you're to be the transgressor

is like normalized the offence and the public also and we have been the

sense ethical of the convivences that's primitive of the human

the convivir and I'm I'm I'm I'm I'm

that I know that's I'm not human or not I'm can't

maltrat to I'm The people know that, that also can't maltrater, and that's a convivance, a sense common. That's a red.

The red is, like a territory of nobody where all the world can say what he wants of the other, insult, denigra, but the hostility

human not the invento the red. The red it's the point of the iceberg. It's new. But it's now the hostility

count with altabuses digital ultra-efficient. Today the odio circulate at the velocity of internet. But we've always we've given our indignation with us. What the past is that now there's a way to express it. And now, even

we have the opportunity to discargarer it in that enormous cloaca social that sometimes are being the networks social. No, for nothing, who are you, I have a socio in Argentina, in Buenos Aires, from a few

years, that is a geno in the communications, that's a dedicated to to do applications, a sort of Steve Jobs, would be able to do. He's a total of the electronic, to the intelligence artificial, and he he prohibited the children, to the majority of the age, to have cellular.

And I asked, why? Because it's a contrasentive. There's a lot, there's a thing that says, in Casa Derrero, a cuchillo, of madera. Why, if you dedica to that, no you're permitting to those kids? And me He says, just because I'm dedico to that and say how addictive is,

the nocive that is, and the toxic that is. Because that makes that any of us could express what is to be toad of the madrugada and distillar odio. Ditcho, I'd like to

make clear that sometimes we think that not odiar or not sent to recor is a sort of being more spiritual. And we think

a sometimes in our spirituality in terms purently individualist and egoist. One of one he asks

someone, why want to want to be more to live more in sanctity? That not not the

response. But in occasions, even the spirituality, can be convert into a form more

for that our ego can't the throne coste what the cost to the other

to the of what's it's going to me, to feel me more spiritual, if at the first of change, I can criticize, murmur, or scribing mal in the reds of other. Yes,

is that I'm very spiritual. Yes, but if it costs that the love, that's the love to the progimo, in reality, not is a spirituality, it's egoism.

A lot of times we think we're more spiritual, if we discover for example, how lidial with people difficult

that cause a dolor in our life how we we're going that the other people can't

and they're so santa like we're because when I'm asking the people why you do you

have you have said because I'm because I want to the people can't the

same thing and the other has to change so so one so one

so you ask that question and how he put limits to a person

control how I'm how convive with a carnal are

questions are But this message of today not it's not about how lidier with the other, how lidier with with persons difficult.

This is a message about how to clean our side of the call. What one says,

okay, no me doesn't like how you're going my life. One takes the decision arbitrary

to say, I'll to clean my side of the case. This

comes or we can't, we know the two lists of

our life relational and decide which we're going to see. There are two types of

different for the one says, I don't see odiando, the word is very strong, but one

terminate the other, not partying with that. And this so it's for the thing.

There's the problem that we're that's the pain and it's the that we're

that we we're not there people, conscientient or inconsientemently, I'll say.

There's a list of the person who that us that's that's

there's there's there's there's a question to be the people who's the list

that we're in the list that we're in the fact of reflex. And the people who

have done in us in a list as soon as a lineation

of the team of football. And who did you do you don't? And there's

the sogras and there's the there's the list? Are the because when

someone is weir, we've lived with that dolor we're we're we're

we're to live so to make a list of the people who has been much more more

more than than the other than I think to see who who's me daño one of the

one of the people of the Apostol Paul in first of corinthius is that the

love no guard rencour we in change in But in the change, we do we know we're accumulators.

We're going to in a little caroncinole for the doubt and we're saying, to not tropeas two veces with the same peterra, no? So the inojo is attractive.

If no, no, not would be so viral in the social. The enojo is attractive. When one see the critic

to any person, a artist, a man of God, they're going to have that they have many and millions and

millions of comments, it's he he's got the car to the is all the accreted to be to where

the carnet and who was there was a carnet and who he got you the mask the predicator no-so- millions of

comments because the enojo is attractive the critic is morbos and fundamentally as you

always us make more than we're superiors if someone does

do you is in debt with us so so so

When we infadamos, profoundly, and we resenting, occurred something that I read this week, it's called inundation mental. When it's inund a place, no see, a cell, the baio, is a turnerer because it begins to flotar, one doesn't even to lift those things. And that's that, that sometimes, you know, the inodor or the lavage,

the inundations that have suffered those who were victims of a tsunami or from the border of a river, is spantoso because it's a pyrn't, because the water pudre all,

the water in demasia, so it's putre all from the apparelics, the roba, the food, the food. Psychologically, it's that when one is enoja,

has a inundation mental, and our faculties to think and reasonar is they're in comprometida. Now we're

the same enojated. Funciona So it's like, when the data of someone that's damage, that

has done to our brain, generate a amount of a charge emotional to make a thing, it's

generate a little a problem, it's the little section of the cerebral that control the comportment instinctive as a luching or uida. Thanks to the system limbic

if we're to confront us a leon one or luches or he's scapa without that we're saying oh, that's my coma the system

limbical I know there's thinking to my marido he's fault the system limbic but what

does be to be energic a sort of testosterone of estrogen to strogeno for the

woman that makes that we action we now when one when one is enoja

the information of the no-jo-va the system lindbic at the principle. In the place to send it to the cortis of cerebral, that here has alberga our capacity of logic, a sense common, strategy.

There's a lot of people, I think, I always, in the carcels, that is in the carcels for 30 seconds in that his system limbic he changed the life. He was a person, he was with a paltz,

and he parted the head to the other trans-sumptu, and then was preso. Not was a delinquent, not is that was that we're going thinking in a matter,

but no reasoned. There's a lot of people that doesn't know what I'm saying, it's easy to say, it's a lot of

a manoeu, no, simply what happens, it may be that someone be demonied, but in the

majority of the cases, one's put a single, because of the phrase, me put see,

I'm not I'm, for I'm We can 15 to 20 minutes said the experts in calmarn us that is

the sufficient 15 or 20 minutes when something when something we're not for that the fluho hormonal and our cortecese

cerebral recuperer the control if we're we could say oh this is to me noja and before we're asking

we're 15 minutes not we'd make we the pata as we we'll metemous. We don't

we'd have to go by the first of Christmas in the Cena of Action of Grasia that's

I'm going to me just to me not you're 15 minutes so you know is much 15 minutes well but it's

the way in that the enojo out of the system limbico and so loggen the

cortesa cerebral that is what is what is what I'm to ruin a fiest for this

I'm going to ruin my life for a person that not the pain to discuss. I'm going to re-baugh to re-backed to

my level. The people no expect 15 minutes to write in a red social. Something he does a bronca and he's written from

the cellular. People who write because they're to get the the odio now, because not is that people

would get what he wrote, or she would to let's to his children in calm, and he'd

would be a little a good I'm, I think, if it's that's that does that

does that does that the logic in the cortece cerebral? For so, as as our mothers,

if one is enfadated, what are you? Counts to even even if you're not in 15 minutes,

count to how it can be. With the years I'm regaled the let me think it,

or something or something or something me resolve the life because I sometimes me

compromitting with things that when when I was going was thinking when he was

going to to be to get to the baby shower Let me But don't you But don't you Yes, yes,

Yes, yes, let me think It's a It's a So, I'm going to I'm

I'm going to I'm that I'm I'm I'm I'm say I'm I'm

saying I'm I'm I'm because I'm the no because I'm

not that would be an order Right I'm I'm I'm

I'm I I'm I'm that day to do that I

that day not you No, no. That's a bad am I. So, so that's

why we're asking? Mandam me a order judicial that I'm to be to be in

your house. I'm regal the no. And I am I still

I'm still because one has time to reason to reason why to the system

limbical and the indus not you doesn't make a one, two,

three, four, although the other day what the other day, but the response

is different. There's other list contrary to intuition, with difficult

but purificator, we're making a list not of people who have done that's the most easy,

but of people to who we've made a and then we're doing to amend the damage

because of what it is it we're we're the amalgues the amalgues the

love always want to ender, if we we're we're even we're we're

we're maybe the example more representative be a such

a such a that's a so that he's he's

he's he's what he indicates for the deception of his

people to know he was it was so

so all everyone wanted to Jesus was a

a celebrity in that all everybody about to

people to say that said people resuscable miso

endemone and demoni and that was a sub

a arbo a Maybe the writer mention to this, because the psychomoros have ojas grand, and sakeo, or he wants to be

a superceivable, but not perversive, but not perversed the spectacle. He wants to be able to the general. As a recoudator of the Imposto for the Imperio Romano,

his own people, the Jews, he considered a corrupt, a traitor, a vendid. Those that deviant to be able to be the proper Romanos

for Roma, not a Jewio for Rome. So that that was a paria. Also, also says that

Saqueo is of a major stature. A sometimes this is ideal in the

can't the times dominical I'm a chaparito so that was

and when Jesus for a passo a son a song

and we we thought we thought we like a like a

elfo or something but every every every the

Bible describes a data physical and he says, and David was of good to be a good or he said, and it was the woman more

attractive of all the reyn. When there's a detail physical, it's for a reason. It's simply a license

a special or stethical of who's writing. We're not include a al-asar and it was chaperrito. Asageo

is he describes with a phrase used in the world old to describe the enanism pathological. So,

it's very probable, 99% of probability that Sakeo were literally anenano. Not was chaparrito, if one no says,

yes, it's a badito with respect to the other. No, the Romanos were badgitos. Literally, we're we're going that he had ananism. In the world

old, as like the our, that also, also, also, it produced a profound stigma social. For many years,

the enano were circumscripted to the circus, something rare and strange or to or to re-isor or simply for assombracy. So, they have a stigma for sakeo. Levittico

21 or 20, says, mention a leninism as an impediment to to be a certain to or to be able to enter the temple to offrendar. No, they could be ananus and to exercise the sacerogio.

So, maybe sakeo was as he was asimimim as a victim, to the cruelness, to the exclusion of the the own Jews, who they were

they were to have justified the decision to work for the Roman. For the most the

Roman, they're not they're not they're they're money, and they cover you know, the

Jews no me accept. No, can't go to go to the temple, they're to me,

the Roman me accept. The people, for your part, they were as they're

asimim as they're as they're as they're because if they're not paying the

impuels, they they're they're and he he would think it was his manner of vengarce for the prejudices

to his incapacity or the two two bands antagonical those two have been their justificatio says I'm

too I'm discriminates and we're saying we're too we're taking to cover the impuests the resentment

is certainly gratificante there's a bigger there's a pet pee-to-capitales is possible that the ira

the resentment in principle, in principle, it's very divertive. Lamerce the irides, relamersed to gusts for the agravios passers,

repasar with the language, amargo's enthrment, savoreer every bocado, of all the of the

all the thing that's the banquette digned of a rei. The inconvenience of that is that

we're coming to us we're doing to us auto-cannibalism. The skeletons of that espelunate scene, at the final,

are the are those those are coming. And in this history, so Saqueo as far as

the people are they are victims one of the other. A sakeo also has been erred

much. It has a long list of and many opportunities to beengars

and saying they're going to pay impu and if the carce.

And now this that's akeo, has curiosity to see a Jesus. So when Jesus

gets to the name, Sequeo. We know if he was a honor,

if it was a don't of the science, if for being the God had a

name, or he had said, the inan is there right. Maybe

the people had had been about with this umbe of this

umbe and he had been said, the only what's what's what you

this ombresite to come to see to see Jesus. And what does Jesus? He'll call for that he back. The people expect that he's, he's,

you're a traitor, corrupt. Vendest you your own by your own. That's your attitude, my old,

putte a with God. No, tracions to your people would have applauded that great discourse.

In other was what he said, Jesus. In his house, he says, that's akego,

back, back in a seguive. I've to get to to keep me on your house. Jesus

had that he was going to have to be to start to start to get to do you get to

invite and that Jesus finally that was to be so to get

in Jereico and to dinner and was profoundly offensive for the

presentes in the house of the house of the really

having so people no he's going to get in

the house of a house and a Sene a si, offered by

someone rich, like Sajeo, would be an place in the culture in the patio

in the house, there's a lot of public. The fiest always in the places

were always there's going to be there and not to be to be a person,

they were to say, it was to be a bedars to the poor of the

people. Now, we're going to viral a video viral of a

About that. Look, with who is coming Jesus, and from out of the video, and all the world and odieing and, and putting the emoji of vomit, and... What a verguenza!

But, what a verguenza! What a verguenza for the Evangelio! This is not your name of God. All in contra of Jesus. All the other, you know, they know. But the story

has done a hero inesperado. Saquheo, is a can't-in-up and something is something in your interior. The pronto

I'm going to see to the people, not only like people that he has

done, but as people that he also he did do that he's

doing he's doing the second list. No he he's

against Jesus and he does the list of those that he

did he he has the list to he he's

he had many much spiritual that that that

is the that spiritual spiritual not a Lord, liberate

of that he's and the people toxic and help me to put a limit to the people difficult.

Apartam of those carnales that's am I'm to get like that man, Lord,

help me. That's not that's spiritual that. That's is to make the list of the

other that's the person, and not the view of the person. The

veradalal is when one has a mirate introspective and it does a kind of

the that one is like a a pair when is when he's divorcing

that in first he's going to attack to and I did this and not

me is so he's he he's he's he's until one

he does know that that we're not not you

not you you know a part of the but to

make the the second list of the cause a

particular and the other does whatever any Even needs much

rationalment mental to culp to the other. We're going to do those from little. It was my brother, not I'm not I, always. But now

I sawkeo, be a duod, to whose house he aduegues, to the werfanes that have to mendigar in the case for your

culp, to make a that's a good, and he does a question that can't have a relation

of love with Jesus and to continue to the people that he He's rodea. No, no

can't sinar with Jesus or or desalunar with Jesus at the morning, a morning, and

for the time, odiar, to who are to the reds. It doesn't a question.

Or not is a Christian, or not is an odiar, but both things can't be so. So, so

the miracle, one of the miracles of Jesus, less predicated of the story.

Because it is over the viuda of Naim, it's about the Lazaro, this is one of the sermons less predicated, because at the

most important is the most llamative, because no is a paralytic, not a lepros, but is a change of the life radical. Saqueo, is he put to the pie in the feast, in a banquetee, when the amphitron is to talk about, all the

world, so, I'll call it a box so, sir, and nobody will be coming this. And said, look, sir, now myself, I'm going to give to the poors the part of my and if in something I've defrauded to

someone, I'm to give forward four times the quantity that I defrauded. Sakeo reparate the damage,

much more than what that was the law in these cases. All they are the mandibula.

It's akeo. The wife, the wife, we don't have to have been about

before to take this decision? Sin, however, the heart of the carquo is

so inundated of love now and no enojo, that's the Antigua Lists, the ones that of their work, they're in front,

and envisian their rickness, disappeared. That's when one has a relation real with Jesus. The list of those who are different

to us, of the false doctrine, of the apostop, desaparces. It's a problem that's a lot. There's a thing to get

to get to that. What can't me will be to get to to get to another? If not

you're going to get a entire, to me? When one to He, he's that's about Jesus, he's been so impure, that in justo, that we're going to care to, to the ex, to the suegra, to the jerno, to my son, to be a yearno, that's it.

The yerno, that's heirot. He had Jesus He could have been in the queja My said, Enano, me attack all the life No, me get to attack to the temple

So it's all right That I'm going to No, no, no, no He's repient of him For him Pience This viuda

Those children That's anciano Those menigos For this possibility of life that he He has He's been

I'm trying The death Jesus, Jesus could have He said He said, back the arbor, the sakeo, and if emendous the damage, I'm going to go to your

house. No, he puts as a condition. The Lord always was accepted before that they'd change. Maybe he'd he'd want to be the idea of that's akech? No, he's not

he's not saying, not is obeiscing to God. Yes, he obeys intrinsically, because I think the Spirit Saint, he's a contrition, but he not is still doing a order. Okay, okay, okay,

and how do you have to repart? He simply it's in the middle of the Senate. Jesus never wants a a compliment under pressure.

Now, that I'm a Christian, who I'm going to love? To really, I'm to accept that.

Not is that. That's a religion, secta. What that is the true,

is the true change of the Spirit Santo. And that Jesus would be a

spirit generous in thatkeo. In some cases, we're we're not we're

innocent in that we have the 100% of the culp. No? No, it's very frequent. It's always in mid-and-a-and-a or some percentage of the one, not just conscientious. For the general, the persons to the people that have

done, also, also, so the relation has been to degastar, it's like to sincelaar, and a little, and a day we'll just one day, we'll just, never is,

I'm up at the morning and insulted I'm not I know generally, we're doing and one also does

do you, one also is rebaugh at the same level, and because our capacity to rationalize

is to tell us to talk to us and us not even we're we're always

we're always we're always we're the victims principales. I'm divorcee because no

me amar I'm I'm from that work because me slave-isada. My my son

is a mal-enzaided or mal-educated. Me I went to that church, because there no there's a man, and no-tina always a world, but we're a bad, and we're we're supposed Spider-Man, we're the super-erue.

So, is how we're enduricing the heart, always, making list that the problems are the other. Of course, all the church, of the call you you were you, was done to be contaminated? The

And God. And God he said, for how you're the only santa, escape, really, really?

When Saqueau took his moment of lucidity, none of the people that were they had

changed, they were they were going to keep having to him, going to say that

Jesus not was not to get to his house, for that,

to be disposed to emendar the things, requires always a change of perspective. We need to clean our side of the

street. My side of the car is not going to because I critic the that's

in front. Of comparison, yes, I, here, I have a part of rat, but

look, that he has a lot that you produce in the reds, to look, to be more

than I, for my rats not see, my muggero no see. Another thing

very different is me important a cowerno if there lachas, racas, I'm going to clean my

side of the street, what is what me important? Here I'm what I say?

I'm going to say, I'm not mugre, but he's a lot more more. It's a

life miserable. So, so we just we don't to be our

house of the other Our house is something between us and God. That was a thing between saquee and Jesus. Sir, I want to devolver to the poor. I want to endemisar here in Danier. Our work is our house.

Our heart. Our attitudes. Our fault. Our words irient. The Bible is to signal the error of the other. Lampras, to my feet, your word, my feet. If not say to your feet, this word, to my feet. The most

is to grab the Bible and say to all the you know you're not doing that's doing. The most difficult is that you with God,

I'm going to get to grab the Bible, I'm going to see what I'm doing that that's the task to be

to one of myself. It's easy to order for the other can be, for that the other can be

to go, to the devil's how I'm how I go to my demonio to me

go to one has dominio own, other have a

demon proper. So there's to be our life with sincerity

and then and make the work of reparation that because also

say, I, so I am sure, I'm to knowh me, and

to know what is what you know, I'm to help me to

for the people that the people that the day earlier

were simply fente of the people, now they

were things human, that merceesia and generosity, that's always when one's a circle of the Lord. Nobody me vending to say that's spiritual,

that's more close to God than never, and no support the other, or has a jet when the other is the crosser. No, me to say, no,

I think. For more study, to theologian, I mean, I see a predicator that distil a odio against another, to me not

me not say to say that's because when one's a person, because when one's to pay to a character, pass to be

to be a parche, and one no he can't say, I'm pegged to Jesus, and as I'm I'm going to so I'm going to

so. A-huh. To who he was doing? Then he was doing? Receiving is different to

to get a problem. He no, I said, well, I want to get me this lio to get me to really.

Really, I want to do that the deal. For example, I you, I don't know a cellular, and you see that

you're doing? You know, I'm going, I'm going, and you you do you I said, oh, pardon, pardon, pardon, perhaps me pardon, I'm,

oh, it's, okay. What is the logical, after the pardon? What is the logical? That's the logical? That's, I'm going to go, pardon, eh? Pardon?

Pardon? It's a pardon, without, but I can't give to the cellar. That's just a demand. Restore, a big don't

almost almost I'm what we I'm I'm in I'm in the rest of

the rest of people who go to the people about the other trying to and they're

trying to call center and then you know no no it's that God I'm sure

that I'm to be to be to restore to start the plume to reparties me

my son he said I'm a man I'm he said I'm I'm a talk

when I'm when I'm I'm I'm I'm I'm was a the system limbic

me was going to but he said no, no, no, I've got re-reled with God and the restoration emendar is a part

intrinsic to receive the pardon. And if we don't we want to ender, only we're to come from

the conflict just, I'm too, I'm just too, I'm going to imagine us a story different for akeo.

Suppongam we when the people murmura that Jesus sined with a peccal say, well,

well, d-it what they did what did, chums, digin the VEysha, Doña Florainda, Diggins, say, what I'm that I'm sorry,

that I'm sorry, and not for works. The things are two, no, no, no, no, not to applauder. It would be that Ike or say, or you?

Me, is it? You're not, you're saying, you? You're not, you're not, not saying, no, it's terrible, that'd say,

to, let, that's a, that's a bit, that's a part, you know, even, you know, even, you know,

A-beah-chum, I was Salvo for Gracia and not for works. So, between me

and I'm we're doing and I'm important, I'm pardoned, nothing more than I go to

go back to the impuels. I'm I'm all right with God. No.

He says how I'm going to be to be to be to keep and I'm and I'm

and here the story is more interesting because that's that you not only

want to endemn , He wants indemnizar. One thing is, you devolue the cellar. Another thing is, because you robber the cellar,

you'll buy a couple more. The law of the Antigua Testament exigued to devoled the quantity original more a 20% 120.

Of form voluntary, saque, or that quantity to 400%. Also, and promise to regal the 50% of

all its business. No, it has to do. Because, But now, to Sakeo, he changed the head of the

Cuellae, actua with the abundance of the care of God. So, Rinds that God that's that he makes

the world. He's not will be of their own resources, necessarily, or not will depend on

their as your kind of because when one depends only of the suhue,

I confront a mentality of a scarcity. I know people super poor, that has millions in

the bank. And they are so poor that the only that they have they have and they're living

and they're with a bit of that something that's the little bit of my horridors, are miserable are poor, no

see, differences in alhombles that he will be that's that far far and in

cartons this night. They've in a mansion but atado to the hours. Obviously

the day that you get to the money, for a money or what

say, consider to get to the life because all his life is based on

that's that's that's that you not have the mentality of scarcity, we'll

impede to be generous and pardoners. So our confidence to repair the damage never never is

well, is that I'm not I'm not because never is our provisions. We have a God now, our

socio, he is the one is the provisions. See? He, he's also help to

repairer. So, a. Sometimes, when we're , you want, you want, you

don't, no, no, I don't, I don't, I don't have I, I'm a life, but what we

want we really, no important. It's like when when I was when I was like to be the church. And my mom

always said very, very amable, no, you know, you know, you know, you know,

you know, you know, you know, so it's to be disposed not of so, not to think.

So when we're not we're notratam to our progimo, also we can't be the money

that we we'll we'll that we God that he was and that he he

He does. No we can't have a heart to God and a heart

and a different to my same each one of us has a one of

is a bland or is a man, a man, a man,

a woman, that he odia that that that other

that not the other for more that he's the

self santo of the passion for the sat a so

no has a heart bland to talk with God. Because it's a little is a little or is

dark? No, there's gris no there's in the renal spiritual.

Or is full of one or is full of the other. For that the Lord

says that when someone is liberated, and then then the demonio see that

his house is that's that's always, and it was a thing that

was that was that was to be to be to but the

secret is that is that was a The house is ordained but is a

vacillian, not abit the Spirit Santo there. And the vacions are an invitation

intrinsic to Satanas. No, there's no position neutra in the spirit, no,

grises. So when one is vacy, it's all of God or the demonios.

And when I see someone who he has no need any disarmament to know that's

full of demonios, although it's Christian And many times reasoned but if

me lastimed more to me than I to do you to get to be able to be able to we're not

we're going to our memory a bit of a bit of after that after that's the record of the

story that we we've got and also we're doing our house not the people the other

our other our house and also in the process to endmendar we have to

we have to front our own resentiment she me insults he was infiel my parents me abandoned

him abused the chief me ignored an a friend me tried

a a how we got the freedom of the good

in first instance there there two types of I say one I

will repeat one is the pardon decisory or decisional

which is the compromise so conscientious of not to not to be a matter to do you

cause to be all right okay, it's all right, no, no, I'm just too, I'm just

I'm already that it's that makes spiritual, and of what you did what you did, no, I just I'm

already, I'm to pass it to the list of indifference for me murio and you don't say

to say you nothing, no, no, no, it's all it's altruista

spiritual but in reality we're we're not we're not we're not we're not we're

going to the agravios menore, no? Siento to have me come your pupusa

favorite not you have any interest in eating to make it. But the

form more power of the is what transform the person

that's that's a problem. Resulta that the fault of a cocktail

amarer, stress, , dolor, resentment, that's registered in our neurochimic in all

our body. It's somatisar. There are many people infermas

that somatis and they have been in a cancer, in a tumor for fault

of but corroborated medically. The body passes the count. The

body pass the the trauma of the trauma of all

what we we're we don't we don't do, what we not And in a moment, that somatisa, the

body, says, "'State-a, so what we have to "'is to record a manner empathic "'and put ourselves in the "'of the person that weirio, "'com, as other mother, "'ponernern us in the other, "'it's difficult.

"'Because the enojojojovita "'because the enochie t'all, "'the victim, so I'm, "'and, and I have to understand it. "'But not is to understand it "'to justific it. to declare it impune, is to understand

to put us and to help our side of the case. The resentment divided the people in the people in

the famous grieta that provoked disantialments between people, and even families,

and promue that each band does consider the opposite as a rival, political,

or and sportive, and if not, a menace. I was saying that the toxicity of the rest of

the most recent Cup World of football he was done no precedents

because a torment perfect of algorithms that preemian the conflict

and the conflict and the world. There's got to more of many

of messages abusive or down the the time

a increase of the the World of Qatar 2022. All a new a new deal of the odio. Like we don't forget that it was football.

And what important in cairn, in all the case, if this had readied with infantino, if the other, in all the case, is a lot of course. Because we're not going to the petroleum, we're not going to innocents.

We're going to football. Now, this no means that there's people that says, hmm, I'm going to make sense of doing comments odiosos. That's no exist. The doctor malito of Austin Power is fiction.

The people not that's the problem. No, we know that's not that's the problem. No, we know that's noticrous, to the improprierio, the insult. I did an last visit, the most recent visit Argentina, and I did some interviews, and I said that in the case

of being a candidate to the presidency of my country, not would not be in either in favor, nor in contra or not even against, and I'm in against, and I

continue that's not my age of campaign, that I'm going to discriminate to anybody, and I'm the

president, in the case of all, of the homosexual, while that's the American, that in the case that

that would not me metry with two leches, that were that were approved

and that were all years. I'm that's approved those no, how me

would like a to go to go to the abort. My convictions Christiana are they're but I would to start four years in a

presidency to see quittal that law of the abortion. Because if were my next assignation divina,

not would be to my convictions, Christian to all. I don't would be a budist and

want to be a Buddhist and to go to a sub on a judyo and to go uncuncidate to do the end uphielization

if not me to be where I'd be to governs with integrity and Christian, that is different. Also, what I've been saying

of the last decade, that those who are here me know, no I'm a pastor, I'm a simple communicator, no I'm a tally of a pastor. And there

an attack feroose of a part of the people evangelical, but feroose, that, for sure, me have been accustomed to, having some

the other men who needs a Satanas? And, no, no, they're doing a, because they're doing a job,

the poor diablo, that's not d'abasto. And even federations of pastors they're not in my

contra, I'm a tendency of odio during a month and a medtropic of odio in all the

media. After a emissora that passed my messages without my permission, it was in

the lus to say, we're in the air, and then they were in pirate my messages,

they were a favor of doing, I said, but if they've made a permission to

pass me well, but you did you know you know you. So, so I'm

molesta that they think distinct or that are that's in the antipodes of what I think. It's more, God,

I'm just because for thinking different to the majority of the pastors religious, and I'm very

very grateful. Very thank you. What is what I did that to not surprise,

are the words of the word visceral, of who people who have a person

and they're they're and they're and they're they're a sound and they the same

no one me said, Dantte, you the Spirit Santo me

I brought contrition respect to what you think it think that if those words were

adequate because no lobo rapas tibio apostata far santi the god

badu badger for the evangelio false even a menaces a

a series of amasas and we go to your family and your

and care for where you don't not not they not

not simply people people people could be the

supposedly, people that had to have a heart blanco. And when then I said, I mean I'm

saying, no, no, d'clock. So, we're not, we're doing. So, we're doing

the reason why we're saying we're doing a form distortion and convict a people who

think a different in villains. For that in the record emphatic we're trying to understand

to who did you. What have been those motivations? to be. There, Dante

is equivoced. A type that is predicating of the 19 years, is mediumaminted to be been an

arbitrary. Why he was the more easy? The most fact is the insults. So,

very a menudo the people are that are in because are that are that. Akel

that is that is the person, so one has to try to identify

to get to think that we're that we're doing things similar, we're not the restentiment evita that's

no, no, no, you know, you're not, no, you're not, you're not, the victim is

you. We're we're on our side of the case. Sakeo

said, he erie, no he said, me irian, the clave is to imagine

the situation from the perspective of the person that we did you. I think in Jose

that when was second of the pharaoh, in some moment to to be pardoner the

brothers that they had been sold and arrojado in a poece he was to have been

put to have put in the sandalia of the men and think, well, they never

took the attention of papa, like I never were the favorites, never was

always was a he was he was he never, he was when one of my

one of my men, he was he did what they did you did it was

not, he did it did he was to to understand that that all

that was of the loss of the tundica of colors, for them not to be not to bechased.

The maximum expression of this is Jesus in the cross. When says, pardonal those,

no know what they are. Maybe it's people were they were deceptionated because that he

was a person, he was a lot of a messia for that he were to get them

and the Cesar. And it one and no does that's that

the leaders religious, they're religious, they were preoccupated for their own own

position religious, that's that's it's a time, and to be Jesus,

and he said, I'm going to say, that all the law is resumed to amar to God

and the progim. Or the bureaucratas that had had to get

in problems with the Cesa, and to say, pardonalos, he had

to have to put to those so, why not those insults? Why not he said

it's because, I'm going to be And oh, grand mother, your abuela, you're going to give to be to give me, say. What did you say?

What were you? We're saying, what were you don't know, Jesus. We're defending the evangelist. Dichael. Dichael, if bien, the empathy is necessary, not is sufficient. Because we can't

comprehend someone that we know and even so not pardon it. It's a little more. Because this basura of the patio

not can't only can take only with water. A bit of having to put lavandina and alcohol. A

A few argument that the reason for to pardoner to someone is for our own own well. It's predicate for your social emotional, pardon. For being more more happy, it's

certain. But it would be a pardon based on the benefits. It's true that pardoners us benefit much, and it libera. But also, we need

humilded, because we also need that we're not the mother, Teresa, reencarned, or the Papa Juan Paul II, to,

you're I'm you and I'm and to and we're because there people

that for the life is good you're the term emendar is related

to the word remendar we we're we're we're that

the parable the he's that the little he's offering

to to work to work the part that

malgast the part the He said, Contrata me, I want to repair the dao, try to restore what egoistametyed

he dispensate part of the dao. His father, is generous, no, he wants to hear that. But I can't evite think that the father he, he, he, no, he? Bechito of paloma, papa,

papa, I'll be, eh? Me, you have to accept because I'm your son. Oh, no. He said, he said, contract me to,

for, to clean the cerdos. Emendar is to try to desacare what we did what we did when perjudicists now. Now, well, it merits an acclaration pertinent. There are some amends that not have any sense.

And it's when the other person no knows or no has any idea that irio. Cuelly to that. Because a few, our sentiments internal, not caused a deigno external. To me me may be caught

to gourd, but if a fulanito no knows that exists, for what I'm going to mender? There are people that in the life that are and said, Dante,

I need to pay you I'm sorry. Okay. Because I never me came to the way, I mean, I'm,

the truth I don't know I mean, I like, like, more a palaces, I'm more

a psalasas to the pastoral to the wife, you know, you're all right, you're

to cut out of that's a cabo you, perhaps more a rockstar than a pastor

and, but well, You want to pay a pardon. Of what querno me that's called? That's the first time that I saw the person, he made

the second to him, he got to the idea. For what I'm not to tell? Arriglar it with God. Another ammienda

that doesn't make a sense when you when you're with a conjure violent or abusive and there are leaders that

can't to the women no, no, no, so metase to his husband, gannel it with love.

That's not a vio, and spiritual. If it's abusive, If it's violent, be it down to be it. Ponte a salvo.

Alighate. No, it's not what I think to give to who you know, but it's that I'm caught mal, eructa,

ronka, no, it's abusive. If you're in the details, is violent. The violent will be to say,

and you're to say, look what you're doing, you're doing, you're doing, and on you're on

the culp. So, that ammiends no way. There's to mendar with your husband,

no, there, there no, there, there's to escape for your life, to love, to the Spirit

Santo that live in you, not you, not is a matter that's a never we can't

end up to end up directly to the person that we're and we're and we're because

a person was a man, we know we're but God not offers other forms

of reparation. Sakeo did emmiends indirects as the other

the directs when decided to give the people, he no he no

had to mend to the poor. He had to repair to who damaged, but he said, the mites, too, he said to the end uprored. So, with the amends

indirect, maybe not we can't help directly to the person that we're stymamos, but we're taking measures to help to help to other persons that are in situations

similar. I'm not I don't have my my parents, of this side of the side, I don't know. So what I do? Adopted, I'mro, to the Abuelos of

Cuba, as my fathers, like my my abuelos, I could I can't to be to my

kids much because my economy was a economy but now

that I'm a little more because I'm my economy and I'm doing to give to

people who I'm a little every year and We can mender all the life. And for there and start the pardon

is present two ways. The first we could we call it a disculpa a ligerer, is when we

we're not we're doing we're we've got we've got to do it. Chocam with a

tienta in the time, pardon, we're we're just going to come from the mess. Oh,

pardon, pardon, that's a disculable, that's a disculp't that's disculable that's the bisagrasas

the society educated, pardon, pardon, pardon, pardon, not he's not I mean it's

valid for the damages for the unvoluntaries but in a situation in a

that we've been in a person who's that's a good if you're if you do you

don't and it is the and peor is when they're I'm you can

say something I'm no first because you're going to

say something to me go to you're going to you want to

you I'm going to I don't support. I'd say, I can't say something? And why don't me can't knower? And, what I'm going to say, a good-ero? No, I can't knower. Oh, yes, is that I'm not. You see, I'm not. You see, out of God. Oh, oh, yeah. Thank you. Why, no, I'm going to knowjure? So, if we're going to mend. So, if really

we're really trying to mend. It's necessary to do something else, that's a pardon, well, if you offended

if you you're so you're so that you're in those days,

not that's not that's that's it. If we have perjudicated

economically to the person, we're we're we're to give to give

to give to give to give to be a $10 $1, to a one.

If we we've murmurated to someone, we're with the person with

the we're we're we're We have we have been inveterious time, reconstructruy the confidence. In the oration most

famous of all the time, we're saying, pardoning to our offenses, because, also as we , we're not as we're our offenders. In any other responsibility than that

a word, how? In that clause, lay the history of missioners that visited to the Christians Polacos after the Second World War, to ask them

if they were to reunites with some Christians of Germany that were to ask them for the war. What they are

impossible, said one of the Polakos. Every piece of Barsovia is impaped with the

black. No, we could't pardoners. So the missioners and the Christianos

were the conversation and decided or to pray to the Father Nuestro.

And when came to the phrase pardoned to our offenses, as we also

we're our people, the abitation went in silence,

and they If we don't pardon us, we can't continue to give Christiansians. 18 months after, Christiansians and Polacos and Germans

were in Vienna and established an amistak that perdued for the rest of their lives. The pardon is something

not natural, not it's organic. We've got to discover the power of the contrition. When two two chiquites

are, the fathers, they're obliging to give the hand to pyrn, and they're they're saying,

but with the dintes, and but in the end of they're

saying another thing. The contrition is something in these

days of odio. The Psalm 51, 16, says, no

you delet you sacrifice, of the contrary, I would

I don't the holocausto. The sacrifices you want, the

spirit contrite, the the heart and humiliation, a

that you never you're to that's a heart a

how we look us? Well, a few, we're about our acts, we're repenting of our decisions when the things could have been of other manner, but the contrition

not is how result are the things. It's about how we're resulting us, in who we're on who we're getting? In odiosos? Or in people

pardoner? And I want to tell the ultimate story and we're going. It's about a man that always, a young Tutsi,

member of the group ethnic originator of Burundi, Africa. It's called Benjoni, the story real. Benjoni, which means a firetito. They'd call them as if, despite of the poverty and the hunger, he never parable to singe, silvar, and to make music. Benjoni always sang. And his family could not be able to buy a guitar

so much, so he was to fabric a one. had a fego-sosa and always infundia the other when the evangelist a blanedisholed inborn came to his region insisted that Pajarito cantas the songs in his reunions

because when he was all they were, all of us allian, he had that carism, that aura, that have only one, an angel. With the time,

Pajarito began to teach in a school and he was named director. And this occurred during the genocil of Rwanda, when the Hutus intentedon exterminate to the Tutsis of their nation. One day, five young soldiers, Huttus, armed, came to the school of Bejohni or Bejoni or Pajarito, with orders to execute to all the masters. Obviously, Bejoni

He tried to disoadirled them, but no he got them to the school, junto to other 11 maestro that were under his direction to execute them, out of the

view of the students. One of the masters was derrumbed and said, for favor, matemen to me first,

he's supplico to the soldiers. No, support I'd to be to die to my friends. Ah, no!

said Benjoni or Pajarito. I am the leader. Me, will be able to me first, and they're

that glorious is to to go to go back to God. Then Benjoni he said, I could order with you? Before you?

And the soldiers not even though. And the soldiers and they were a little. Okay. And the masters of Benjoni had a grand

confidence that his orations were to be to be able to help them to help us to get to there. But,

but when he or not he ored for his liberation. He said to God that

that they give a value and that could to his families

and over he's he's not a point of doing that he's going to be able to

and they're to get a good of Jesus for that they're that you

know that you know when they're the colina to the

place to the question Bellion had had a last before

that us matting I would would to sing a a

last a song. And this also is a little unawood for the general,

not they're a question, a little song, a little question to make sure, how we're

to get a man, we're going to get a man, he said, if no execute

to the maestors, we're assassinar to us when we get him to the

base. Yes, he said to be a son one one one one

one and He said a cantar an Antigua I'm a new He said, Comprado

with Sanger for Christ with gozo to the sky I go

I'm Libra by grace infinite I know that your

son I am in Christ I always medit and

never I can I'm know Calliard His favors, no I'm going

I'm always to Jesus to lavara Lo see Lo see Me he's a coroner

All right I know I With Christ I'm With Christo I go

The Soldado So So So I I know with Christ to the

I go I know it, I know with Christ to the God, I go and then the 12

young, it was the last song of Pajarito and the story of the life and the death of Benjoni the story

a friend a woman called Martina and you'll say and if assassinated all the masters how is that Martina, know the history. Well, it's

a secede that the soldiers regress to the base and were to get a bar to getcha the most

possible. The tenient no could be able to a gota. In his sentiment of the

and desperation took the because no he could go to the God, with Christo to the God,

and that night I found her a man after he was he said that a

man might make a And she said, Jesus. And as as a little as a little,

Jesus was for him to give him to give him, that's that he's even if you have been

that you're to be the Jesus, and he started to the Bible and to tell the

story of the and at the end of a time the tenient also they were

to be so much time, it was a lot of the story. Pajarito he went to the tomb with his

song resonating in the manner indelible in the ears of his assassins and decades more later it's done in the world

sakeo not only could enmendar but also put enemnedar retribue resercir, reparal the damage direct and indirectly

and in an era where the odio has naturalized and we anesthetiamos to be egoists we need to learn to

never, never, never is too too to start to start to start to start to do it.

Ergo? We're to clean our side the car of the case. So,

deem to be to be to be not the other and the and I

know to get at the final of our life, not that is a

moment too too to do that the worst that

is the contrary to is the time to be to a time

that never came that never The song of the pardon should be to be out of

our lives even when it's the last that we do it, and even that's the ultimate,

be on the ultimate public, that's we're doing to people, and we're to keep, and we're that our

can't be the pacharito. I know that with Christ to the God, I go. With Christ

to the God, I'm a applause to the Lord of the king of Reyes, we're right,

we're right. Ha ha! Ha! Someone has to celebrate if God this morning. Bendito you are you. Let's go, go, go, celebrate, celebrate, celebrate, celebrate.

God has been called today. What, impressive. Wow. Cantar between brothers is marvellousos. Cantar against the assassins is more marvellous even because demand a security

of that God is with us. And so one is transform in people that pardoning, in people that can't

for the life, in people that no has to do that to do what you

do you know if you have to the if you're that you want to turn to

the not let us let's let's let's make you I've

said to make to make to be to the great no, even

even they're even they're maybe I'm too, but I'm not me

condemn us the but never the peccator and my country, as many other are you are still

on the other or the other or the great. And when you're not, no, no, I'm going to

be able to to you're doing, what you eat? Cone or pollo? Carn.

Ah, odias the pollo! Odias the poe. There's people there's people who

one's put on the one to attack. If we could get that we implanted

for the enemy our lives, in our houses. The football is only football. The politics is simply

political. The politicians pass. Four or five years are to move. We're people.

The people common get. The pastors pass, they're they're going. The curses

are, the robinos are. The only that is the Lord and to him

we have to have been to be in a ferrado. So, agarado of him,

yes, or no? Hallelujah. Let's go to let us. Inclam our Roste and we pray to the

Lord, Father, thank you for this morning. I've transmitted what I've

said that the profound of the soul you have talked, you have

got I know, I know, I've got to get to the heart of the

God, that we can't endemisar and if it is direct indirectly,

don't give us to bendis us to multiply, Give us a, to give us to all the nations

to have a heart alone a little, a earth fertile where enter the the semis of the love. Pardon us,

Lord, for the critiques, for the murmurations. Pardonan us for to care with our scoba, the veraidae when we had

so much to do this land. Pardon us God, for not have bested in our

God, pardon us if we're some some once even for diversion to the cadenas of odio for having retweeted for having re-enviated or even had put

a like to a commentio odious pardon us because you amas a cadaver for you no there's color of the skin

and frontiers for you no exist in africanos no chino nor nor mexicanos argentinos salvador deemois you have kids God,

if we've stigmatized globalized metied in the same bolsa to your children

pardon us Lord look our heart our repent and help us this morning

to get us for going to get us for for how Ike have an emmienda

constant until you you know to get to get to cover

to to love to to subsaner as we said that in our funeral, if you don't you know,

we're not people as amables, that we're unification that we're and that we're always

we're at the side of the right, always of the misericordia, of the grace,

no, of the condemnation, thank sir, thank you, a minute more.

One minute more. If you can, if you can't your hand your thank you, thank you thank you.

Thank you, Lord. Look, these hands now. Bendicels. Bendice the children, young, young, ancients, Adult.

Padres, a double portion of your spirit, derraming now over the new, young,

young, ancient, adults, over those who are people, I'm here, you know,

that the great, you can't you have to you can't you're all now, now,

God, over this, your people, on the those who look, on the through the

streaming, over all your grace, your bendition, stay cresient, moment to

moment, Declaro, declare that the skylons are open. That the bendition no's the spiritu santo still redarguyen. Help us to

be better. Help us to say, and help us to say, Lord, I know that your children are you know that your children we're going,

I'm glad in the body, in the soul and in the spirit amen and amen, glory to Jesus. that God that God

to beendigue that God that make resplandes his rostro over you to emendar people

we'll see the domino we're God God God