Dante Gebel Live - Somos los demás

Episode Date: February 19, 2024

Con frecuencia, la religión nos da una sensación de superioridad que nos hace pensar que pertenecemos a un club privado y nos lleva a revisar las reglas, enmendarlas, y luego exigírselas a los dem��s que no pertenecen a nuestro club. Estamos conscientes que somos pecadores; pero siempre nos parece mejor el demostrar que existen peores pecadores que nosotros. Nos cuesta mucho admitir que estamos tan quebrados, rotos y hechos trizas como “los demás”. Pero la buena noticia es que Dios repara lo que está roto. El Señor toma a los olvidados, los subestimados, los marginados, los descartados, los dañados y destruidos, y hace lo que tan sólo Él puede hacer; toma los pedazos rotos y nos vuelve completos. ¡Lo roto, lo quebrado, siempre es más valioso en Sus manos!

We're good. We're ready, people amy, or no? Very good. This

this time I'm about about a strange phenomenon that that's

that's that are in the people, that are incarcerated for a

period significant of time. Result that when they're in liberty,

they're a syndrome that many of many they

have they have the difficulties to adapt to

the life in the exterior. They're they're so much

to the carcel and the way in that function the things after the

things that's about abrumator. They're in liberty when they're

when they know they know they're how to live, how administrar that

the fact, it's confirmed that much are tempted to commit

to commit to the liberty conditional and to go to those four paredes where

the life is very very well defined, where not they need to think much to make a

decision. It's all for them and to some kind of inconsient and it

gets to get to get to there. There's a scene in the film

of Libertad for sure, that define perfectly what

I'm the most part of the the movie transcur

in the interpreted by the genial Morgan Freeman, let's explain to the other recluses this same idea that I'm trying to say to today, with that voice of locutor, ronka and profound, that has Freeman, says, these paredes are curiousas.

First, you're notas, and then you're accustomed to them. When it's the time, you're going to depend on these paredes. not it's not that you do you

don't it's it you're you're you but you do

you're you're and you're a time and you term you

you depend and the and the rest he says clear

yes amen I'm I'm I think the Christian

of the first single experiment experimented something a

something that Jesus wanted to be able to the cadenas of the

religion, I wanted to the cargars of the law, but many had

taken the identity of being prison of being in the culture

Occidental in this part of the world I think that

we've ever have ever has that system of

creencies we have created with those we're incorporated

to us we're we the majority just in a cuna

Catholic or protestant thinking that the religion was the pista where we'd be able to carry the career that God was assigned to

each one of us. But Jesus said that the religion was all the contrary, that the

religion was a part of the problem, not a advantage for that we're part of the problem,

of the pathology. In Matthew 23 there are a group of leaders religious that the

people who the time of the were the crem of the creme, were recognized as the persons more spirituals of their time, those people, in the world, the more congregate, So, Jesus, that was the only that I saw these rules, he does a denunciable,

in contra of them, they say, You're saying, You're all right, under the peso of exigencies religiousas, insupportables,

and never I've seen move a finger to unedged to anyone. So the religion, I think, always result was

seductora, because it's a system that can make how good we are respect to the other

that's what what produces the religion. The religious of the times of Jesus had developed a

exhaustive list of reglas, more of 600 leges, and then sub-leges,

as little annexos of what was to do you could be, even exceding

to the law Hebrer, were much more than ten mandamients. And they

they were ways to all the points gris. For example, if God

a commandment they'd inventable a hundred manners to obeyed that they were

always they'd they'd a cargher every new regla significable a new

piece in the other then the then he said I want to

know to know to you're well you're you're you're

to you're to all this series of for example God God

God that we were to reposar, dedicarser to the Lord. Now the

thing was what implicated to honor. That's the part gris. And the

Pharisees were to explain to say, I'm going to explain to say,

have you have decided and decretado that a person on a

one on the day of repos. If you had the banos

and you didn't you frug because only you

could can not could quitterle the silla to work

because that's a work if a guy put in

a woe a so they could eat because

the the guy had had worked a poor

gill no it was not not not not

not can uner two hos two hos two silos

to make an instrument to to to to

But, actually, the Judios Orthodoxos not can't cut paper hygienic the day Saturday. They're thinking, and how they're they're all right? They're

in the day anterior. Because, cortar it is a job. But I think to go to the baio

also. So the point was to be a better with one of the same and could

be more critical with the other. I'm the law, and I

see who who who's not that that's not going to in the past and it's

a lot of the actuality the people get to the church and a lot of leaders reparting

a lot of pesas for that carrower in the carg more pesed in instead to make

to make the more less than the person says I accept to the I'm a new

life what I'm what I'm put you put a lot of a because now

is Christian there there is there things that can't do there

there something that has to have to that has to that has to come to a seminary to baptize and another seminary to learn of

the women or the reunion of women or the reunion of the time. He has to start to start to ask to the

Lord. So, we give us a lot of, other than what personal, no? The could,

that can't do you can do it can't do the fiesta, with the parrand, with the tequila, a lot of

things. With the pickosos, if the case is Mexican, and for For example, the Bible does

that we've bested modestly. Because you're well, but you know we're not we're not

we're not. We're not we're not because we're not going to we're this is an example.

The Bible says that we've been bestir modestimely and we also we're

we're we're not because the question is and what what? And what includes?

Modestament. Well, according in every culture. Because if we're we're

we're to the people of the Africa of North, what is be to be modest or modesta,

they'd say that any of our women of our non-doctrine that's that they're compared to

a prostituta. Because in Iraq, Libya, Arabia, Saudi, Sudan, the women have to be

to beck in public, a tunica large, generally, negative, even the topillos,

a veil to cover the the head, and they're only the eyes,

The majority no know with who is the person's not the woman who's

that's different from the other in the other than in the way that we're in the

we're in we're going to do you mean, there's well, there's there's

there's that the women don't use pantalones that the vestiges not

that the that's never never they're on on the we're

we're we're we're we're we're we're we're we're

another example the The Bible us teaches that we don't we're

making that we're not a word about that's what are you're what are exactly

what are you exactly that's because there are many some insults, grosserous, are insultes and other words

Argentinians that for me not means nothing but that I've tried to and have

givenes and they're they're they're not say that's a groseria and for

Argentino not is a groseria and the same and the same

for the Colombian, what are the words corrupt that are the not we're

not even but we can't say oh my gosh my goodness is is saying

we can we can be a pronunciation to be a negotiation, to use the name of God in vain

without to name a God necessarily the Bible says that we're going our mind, and after the

doubt of what that that's that we add we're we'regues and we're subclausules

we add we we're things like no you'll you're not you're not you don't hear

music secular because that is to when that when it's an scene erotic or of

sexo you, allantar that part of the movie Rapidito? You can

hear a Taylor Swift and something of a lot of bad money? Never? That's, that's

not? So we're adding new new cargars to the list. A see, I'm

not I'm doing a view of what is what is bad, or what is bad. What I

try to give examples of how when the Bible does something when the Bible does

something, we do you do something? and define the zones gris. Well, what is vesty to modestlyly to go tochristly? There are Iglesias where not

don't get to the majority of the women who are because they're no, with pantalones no, with that type of because they

define what he said the Lord with modestimely. And I insist if you go to the Middle Orient

all, none, and none of the barons also. So, what we try to do

is aggregate things that we're to make things that they're like they were

dithes or written by the dead of God. Because for a religious no there

not more more than to revis the rules emendal them, addles and then

then the other then the religion us does that the feeling

that that's those types musculos that go to go to because

there are people who are to have to be for the It's a question of donism, of stethysism. Those types that go so the time and they're all the time

and they're all right, and they're inamortado of them. They're inamortado to them. And they're agregers more peasant. And when they're up, emit an grunido, for that you can't. That's the same noise that we do we're doing we're when we're strained to beavent. But they do they do.

To get the bar. That's the religion. In Lucas X, we found the story of a religious that was doing that and up on the barry and making se and Jesus is eating in the house of a Pharisee

and not had lavased the hands not was lave the hands before to eat. And that was one of the tantas religious, that not only only was just a good gusto, a theme of aseptia, as well we can't have in the house

that we say to the children, but we're doing for religion. We do we do for a question of health. Well, here was a time religious. They had invented and they had imposed to the people that not was able to eat with manned and that Jesus

not was lavara the hands before not was a not an discuido accidental, nor that he knew to our Lord,

he was provoking the type of the musculosah. He was talking. And Lucas, 1137, says that the Pharisee is surprised rended much

at very that Jesus not he said he's not the way of the way of

so you're not the people, me are you know, they're doing they're they're

not over people, but they're not you, they're to robes to the people,

they're not you don't you know that the way did the that's the example of

the vassos suos. He says to what does it to have a place

and for there and for similar to the pharisees. Capas that we don't we show us the insignia of having us lavated the

but we're saying this is my insignia of never ever emborachated. This is my insignia that I never

never ever I've never took sex before of the matrimony that's my insignia

that I pass time to solas with the this is my insignia that is my insignia of

that I'm my insignia that I have a family perfect of our insignia, we'd have to devolver the insignia

of the humility, which is one of the most we love to last we're to be the people who the first

were the state in a question of more carg? Who can support more more power?

And Jesus, insist, did you know to quits' the piece and the religion to the end of

a version of the Bible the message how paraphrasea the words of Jesus in Matthew 11, 28 because they're, are tired?

Dice the Lord, are you done of the religion, of the cargues, come to me, come and recupereran their life, and I will

to teacher to get to get back. Camin with me. Travagen for me. See how I do you.

Apprendan that the rhythm of the grace never are forced and make me in company

and van to learn to learn to to be living, and liais and light

that is our man, marvellous that's a little, I'm going to celebrate

more that's that's a great that's the good to me all the

all the people and I do you do get and I'm to

I'll get to don't nobody can be so

and can't be so and if can't because

you're doing the you're And, tard or time, we're going to in the

comparisons odiosas with the rest. As we don't we're going to say, well, but is that I not so

so I'm not a peccable as the thing, that's the point. The religion does that does it.

We put the rules. We all we're going to be able to do you. When we we're going,

we're not fally so that's so, but not facky that. This is the point

principal of the message. The Bible narrs that the multitudes segued

to Jesus to hear of the word the word that

is a word that's in really means a

great group of people and identify not we

know they were multitudes and I thought this

time I I think the long of my

ministry or of my years in public I

I learned something about the great groups of people who get to hear of your word. First,

that one learn as a predicator or conferencist that the majority of the people who

come to hear a message including today or in house carga

with much with much a piece of the pain with

suing chus made chos reunique people and reunier

stories is Tristan, always. Reuner people, reunir many stories

Tristan, so they are in a belorio, in a funeral, in a cemetery, in the Super Bowl,

in a final of football, or to celebrate the Naviida. If there a group

great, there's a lot of stories Trits, of people that Dismula,

that's not something that's something I know that's every time that's to be a message

here or in the rest of the world and when I do stories Tristes No me referio a bad day in the officeina In the cafeteria Not You know, or no rachelor

the carjured the car Or we'll mojou Or we'll get him Much transit to regress to Because those Because those Because those are

Because those We know That's the days And serenctotas Andes, even And even though Motiv's of Risa That's not

That's not Mocked the Cellular Thank you God, because then then I decided to buy the other.

No, no, I'm referring to when our daughter is in good for in a

great shock with the car, and we're not in the cell of the time,

we're in some we're to not you don't to be to

never of this. Or when we're going to the cemetery and

we know that we never never never never that

the person. The time will of this moment coming to the panteon.

I'm about those, of those moments, where we're we're in the time, where we

know we're and we're we're never, we're the moment of 9-11 to the factitical

11 of September, of the attentado to the where all we all- where the

life was changed. The 9-1 changed our way to our way to get us to an

car, changed the security in the world. We all we have a 9-11, a crack in the It's probable that your life

has been able to be able to when your papa and your mom you sent out of the mess of the kitchen as being a little and mentioned for the first time the word of divorce. Or when received that's a call to

that you had to be urgent to the hospital because there had been an accident and not they could give more data. That's a 9-11. A crack. Or that

the message of text that you had to have seen that you've got to your conjure had an adventure or maybe your jeff

that that that was that they were to presendir of your services. As you the gringo, we're going to

let's go to I don't want to get me but we're going to get to the hard year. So I'm I'm not

conscious that every I'm I'm talking to all those stories that's

that in principle a priori of the other is probable that now my left

are the parents whose his son his son he's more there's

the view of the widow that no want to want to go back after the service

and that he'd to be to be to be to be the right that's probably

that's the second for a third time and is that they're

with all the family and not that they're but they're here. And behind is that

pairha, that don't know if continue together together or here but they're to think of how that's

to affect to the children. So, every time I'm to pray to do you, I'm concerned,

I'm conscious of those stories, although not they know, I can't come to

come to come to them, to come to come, to give, to say, that's good,

in the name of Jesus, repita to me, because that's insults, a prior,

your intelligence. Second, is subestiming what what is So the day that I

I'll forget in my call what means to start at the other side of the spotos that day

the message that I consider God put in my heart effectivity and will be to pay off not going to

become a coach in a motivator because not I'm not I'm conscious what is to be the other

side. Diceen that the great writer and the Pulipser and apart Nobel

of Literature Ernest Ernest Hemingway did a post. Resulta that he opposed in a bar with a group

of a group of people that could inventing a quote a quote in just six words.

He said, I can't inventing a story a story a story, in just

six words. They said he said he was he took a servicetta

and he said he vending and I understood the power of the words and that only six could write something something else, I'd say, I'd say,

two sapathes of a baby without use. With that only so, one's imagined the rest of the history. But I meditabah, that in reality, we'd probably to write something similar with six words or less. There had been

a grave accident, five words, that no longer for ever. Me go. Our matrimony is It's just about. Six words. We're going to prescindir of their services. Six words.

I want to be able to only friends. Five. And if you guys, he molested in met her one more. The cancer no respond to the treatment. Six. We have to think in the funeral, six. No, we'll have

children. So, all we have a story Triste of six Or even less words that we

define that one you know that you know to get to the thing that

we're we're that we think that those things that they

pass to other families never never never to

never to I know I think that nobody of my family

would be never that was something was that

was a to help the door of house, never.

Not they were to not my parents, nor my men, even when they were

adults, I'm I'm sure that the arrebatamient the the vener of Christ

me to be able to see, I'm I'm going to I'm

going to see, I don't know to be a house, and I'm talking to that's natural,

that our children, that our people, I'm thinking, I'm that that has experimented

that has been to be to be a little to that's that's

had killed his his first, and said, well, that's he's

because they're in the way, they're to be the people, and they

know the and we know we and we're to get us a person, a day, we know we

we're that missioners, missioners, that not not so it is supposed, they're people,

but they're that's, they're doing a mandate divino and then their children,

they're a accident or a a or contraen a pest. There is

when we don't know that it's because we're that we're we're doing us, we're those crevents

and the people, those that never not and the other and the that's what does the religion.

You're going to prosper, you're, to get a good credit, you're going to be a person, you will be able to be a

life not that. But why we do we think that? Because it's because it's because it's

to be that the other people are people not even identify like I'm like you

don't know the other people are people I'm you know I'd you know

we're that you know every million of in the world

in the world in the so are 40,000 nine a stadium

replet of are 30 children that are every minute, 30

people per minute, how many we've got here imagineate the people have been

the problem. The problem is that we know how they know, and the

only we know we know we're the only we know the the

cifras insensibilisan the the cifras are just statistics every

every twenty one two seconds who's, more a woman

for having taken water or in the defect for desutrition? Some of us,

some of us, no, could do to be a night thinking in this?

Someone was preoccupied, I don't be able to be watching on Netflix

or, no, I'm coming me a pizza, or yendom to get to the

camera, when in this moment every second moveer a man, but

someone, no, no, of us did it did do it, to

To be honest, no, I'd be, should be, but no more than you is our son. Because none of them, a little bit of us, there's a leoose.

There was a periodist Argentineau, you know, Garcia, that was the one of the news, the bomb in the Middle Oriente, that he left a lot of victims, or that there rats under your tapete the people will prefer to

know first this ultimate. Because it's your tapete and your ratas. The other is a bomb that is a

poor people, poor people but it's yeah too. Apart, it's a problem

of the other people that we're that we're that we're that's that's that's

that's that's that's that's that's that's because never

we've got we're to be a man that's agonizant of

the general. Nobody in our family, I know, I'm a cause

to be water to be water because the majority no

know that's that has been a child a or a

woman and and a slave or a slave

sexual we know that but for the general

not not not not not so it's very a name, when

no he has a person, when he a other people, that's

certainly, surely not they're not they're not going to know, it's like when us alerted

there in 2018, 2018, 2018, that were a lot of Chinese were going

to a cause of a cause of a very called COVID. What we're all? Well,

are we're not, they're a lot, apart it passes in China. What is

to get to to get to come to the Chinese are much they're very much, are all

all right, but I'm now God knows every one of those cars. God knows

every one of those stories. Those Chinese like when they don't and we

dole those Mexicans those Hispanics, well here we're

also. How many times and say, well, but are the people,

but it is a but it's a a thing, it's a thing

it's not the humanity They're the humans and are the Hispanos. No, do we dole? Because we say, no, I don't say, I'm not, I'm not saying, I'm not so, I'm a little, I'm a little, I'm a little,

I'm an identity. And for God, we're not supposed a number, nobody is a statistic. Each one is a person, are children, are children, with a name, with a rostro, for so I go, always, how you love the Lord

and commuve to the profound of the heart, because one so you know, so you know, know who we are to be if we're one of the worst

flagellos psychological that we was the was the not able to be the car

during two this not is a thing not a thing

it's it's that the mask was kind of innocuous of the

pandemic but no two years almost two years trying to

don't to talk more more than more an osir-pure-pure.

A lot of to get to a van, to get a car, to get to a market, we were

not going to the gistos it. It was a spanto. It was a spanto to have to

a mecero, with an employee of a carhere, not know what was what was

what was because the major perid that was the misposed was the

element that the thing is the thing that a person that does that credibility.

Caramba, that's know in the politicians. Sometimes they're not in the devil

incarnate. For that's an irony and a lucre to have seen a pastores

to be to beckos. Or adorators and musicians with the face tapada. And then

then then after the pandemic we we're a society much more

more more disconfired a society much less empathic. that the

that's the pandemic only was a pandemic not the world changed, that the

world was a much more a raccoon and more to get a papy to get a mask. Because now you have to simulate, you know,

you know, to put an expression facial to agrar to not even to give. For that's so there's a

people that after the pandemic no quisses to go to the people, because some people

they had the temperature before to enter, they'd with alcohol or they were back and stornudable.

So, so it's genera, oh, no. Entient, the Cepsi, I'mtiento the pandemic and

the contagion viral, but I I don't feel discriminated. And a part of there one

has been a question. And it does a question that you can't

live without a church and not that you know

because after after the pandemic many many many never

again again there there people there there and I

know I'm I'm going to be a little the

devil in this but but I'm understand I'm part

of they senti without empathy that they they

never the I know that we've got option but that's what the people feel

and one no one can't change what you see so when one

can't see someone is simply or an enemy or someone who

someone who someone would be that would be doing things that's of the

know of that me they're to be much in the social

and me says things very very very hostiles

very very pernicious Also, also, me scribes lords, loas, complete, me say I'm an eternal

young, that's what most I'm like, and I'm like I'm but I'm but there

people that's that's many, that I'm a me does much curiosity

in know who is. Because not it people in conversa that no,

people Christian that has much venenal. And of so, and so, when I'm

when I'm when I'm time I'm in his profile because I'm in that

that's a that's a first of you know the first I'm for the general. For the general, adulto, with the

marcusable of the trauma, of the general, the person who's getting a photo in the profile that

is like saying, I'm saying I'm I'm saying, I'm saying, I'm going, I'm to do you

to do a type of photos subes in the red, who can't do you make, I've made

a while a peneo, a while a while, a while, a And, almost always in my perspective, can be completely.

Because nothing doesarm a one as to discover the suffering, the angustia, the stima that there is dethras of this type of people. When we put a rostro to the commentary venenoso, including the commentary venous, we understand all, even we have empathy. We say, you know, you're a razz. With that car, with that family,

with that suegra, I'd also I would have aroused vener in the red. It would be my desawgo. How do you know, he's going to grab up with me? Comprehendment to that's religious that condena.

Generally, the religious that condena is a little a nittito that's a big big. Generally, those are

people who areastran and now have a microphone, a pulpit, and attack, or a red and the

impunidad that he does a certain anonimat and attack but But detract, there's a person assuptada, with problems, with traumas.

There's a little story that revela this same. He says that, while that was the war civil Spanish, George Orwell, took an encounter with the enemy

that had been to kill. The famous writer English, Orwell, had gone to combat the fascism. The fascism is

an ideology political, a system of government totalitarian, that's that's the opposite to the democracy

and that initially, nation in Europe. The first regime fascist was in Italy, the Italy of Benito Mussolini, the Germany of Hitler,

the Spain of Franco, and then some dictators latinos, that always are copying all, copied the model.

Salude a lot of the little, well, and Orwell relata that when I was to start to

a old man a soldier fascist, this, he was he back, the pantalone, He'd on calzone

and he'll He'll get a He'll He'll say He'll say, I don't Pistolalorke because I'm

because I'm got to get to him to fire to give to a enemy not a man that's up his

pantalones someone who's an enemy is another man who's another person human

like I that's that he's that he's that he's he's not he's a poor of the

person he is a person human like you that's is to put a face even to the enemy

to the more feroce is someone that's a person who is someone who go to the way of

a boy that's a person someone was a man the word says that

one day a way Jesus he's didn't get in an

old samaritan and not they not they're and his disciples and

that's that mania that we're we're we're that people the people

without a question you know, no, you know, you guys that we're going to go ahead. And we're a tor, the type, was the Captain America. No, you know, he'll get to descend the fire of the skylo. And they thought that Jesus

he would have aghdad the proposal, because they had rechazzed to him. That they adopted a position in the grieta. We're going to start on the side of Jesus, Che. We're going to

keep to the other, we're going to keep that people. And Jesus he was revendio. And he began to to protect to look at the Samaritans and to regauntar to see those followers.

Look, what strange episode. Of course, the New Testament is full of strange narrations about Samaritanos. Jesus entabloed a certain amistak with a woman Samaritan, that had been casted

five times and that now convivia with an amant. Sanna a deus and so the Samaritano regress to give to great-a-gris. With all the

intention, Jesus he is of the Samaritano the heroe of his parable the parable most famous. And in the In the time of Jesus, the Samaritano

lived very close of his primos and they were similarities, but if they odied the people, ah! For the Jews,

the Samaritanos were a bad a word. And the Evangelio of Juan us explained that the

Jews no had nothing in common with the Samaritans. And I say, I say, I

have discovered that the groups more certain have the enemies more fernus more

that's the very that we're very rare that we can with Japanese, with an Arab but with another Spano? Ha!

I always I'm the worst enemygo of a Spano in migrations. Other Spano. I committed the error I said, no, I'm going to put in the line of the gringo

better, me put in the final. This is Mexican, me going to help. Your abuela? It was the chompiras.

And because it came? And what's, that's what is, that's me's that's mean. And I said, I said,

Next, I'd say, I'd say, why not I'm going to I'm going to this? Of course,

the people that are like that's generally generally it's more rensilla, much more

than two groups supposedly distinct. When the Phariseesians wanted and

to say, no we're not we're in saying to say that you're

a samaritano and you're endemone and Jesus He rejects the accusation to be posseed, but no, he's nothing with the insults racial.

He says, no, no, I'm not I'm posseous, but never he's defiant with that that you're a samaritan. Because never we don't know we don't know. The problem is radica

when we're playing who, of us, the evangelists, who is the duke, who is the true of the verandah and this is the prophete, that's

a realer, this is not the verisorferring the divisions of the doctrine. Well, this is the point. There's a magnificent conference in TED of the sociologist Brené Brown

where she talks about about the vulnerability and that has millions of reproductions and every more. And one of the factors important of the popularity of this conference is that we all we want that enormous

freedom of able to admit that we are like the other. That we get us to the limit, that we are broken, of five or six words. She says all we're

that people. All in some point we're the people. We're not of the other of the

people. We're just we're not. We're all we're not. First, we're to clarify to

who we're the people. The other are those people in who we're we're

that people that we're we're we're we're we we're we're

that we don't we're those people to the people that that are that they pass things

because in something that they're not we're not we're like we're a modun Hispanic

and what we're we're in we're in we're those that's those that are those

are those because are or because are people are those are people and they're people

and the author Brown says you want you want to know that's

that people? To us? What does separate of that people? What does differentiate of the other? What does

difference of the people? That's just a pass of distance to be equal to

us or that we're not we're we're going to a divorce of distance to a accident

automobilistic of distance to a a diagnostic of cancer of distance to

that's a person the only that's that's that's

is a little a thing, and the no, and the

of the diagnosis of mental that never to

our family until that a violation, a child

a homosexual confess a a burrachier a a

night of sex without a adventure amorosa. We also

also are the other people. There's also there's people that say don't you don't you know that's

a person that's a person who see as rareos. I diarro and coincid and I

agree with we know we're not we're not we're that we're that we're that's

a little a car and he has a malmobra and then we don't know we're sure you we're

some in debt, to be in debt, to be able to apparent that we can buy what we're still

we're in we're in people, we're people who are the people, and we're

also we're discriminative, and we're conscientient or inconsientemently. We don't want to live in a

barrio where there's a way of discriminating. For the least the gringo discriminates the thing, no,

no, no, no, no, no. I've heard I've seen, no, I'm why? It's full of Salvadorone.

We're that people that in occasions visit to sites that not should be in the internet

to go back the story with a person. We're that people that's a time to

work to make a style of life that never we never never to

even to get to be putt to a unctasos or

discolgated of those because one day we're we we're

we we're we we're that we're that's that's three hours

in the the reds social trying to convince to the other that our lives are better than

the people. We don't know we're not we're so that we're doing that we're that we're

that's the people. But we're that people. Not we not we're we're not the same

accident, the same the same that's the same thing, discover a infidelity to all.

But we we're not we're not we're not we're not for reasons religious, but also

sometimes for a question of culture, of race, for a question for the other.

And the point is that we're not going to we're not going to show, but we're doing

that's a sense of well, I don't do you know I'm not there's a way, but there

other that can't we're not we're not we're justing but well, there's there's women in

the church that I've seen much better than I and that's is a is a a cabaretterer not we

have been the matrimo perfecto but I know a couple of that have a problem

that he's a problem of rebel but normal is of the adolescence I know

a marriage that the mother's that's a problem we're always we're

we're we're we're we're To instead of to go to say,

I have this problem, we're we're going the life as the fallacy saying, less more

that's not that's not you're to say, I'm not to say, but we're we're going,

and in comparison, not us make a so, so that's that we're

not we're not we're not we're not we not we're like the people.

There a famous song of Albert Cortez that just it's just the name the other

has a letter marvellousous I'm a little bit to paraphrase the letter that says

that's never we're conforms of the people and we live a solas

without think in the people like lobo ashting to

the people that the convinced that are the

other the assyertos are not of the the other. Every

pass is an intent to to be the more violent is the portas to the people, the world

the fact is the other. The truth are the when they're when they're they're doing, so we

don't know, we're so we're not it's that in my country have been

not this we've got to we've got to the same but it's

but it it's that they're that they're they're not they're

We're hues mesquino of the people but never we're not the

people who us and we're we're the light of the that's that's

on a cross the the who was the where

we're that they're that's they're in the condemnation when

envidian the but what is that's that they're

they're that they're we're we're we're we're we're

we we're we're the people of the people, that we're the loom like all

the other the most, that we're to be to the the men's, and others

more, vanity and modesty, like all the other than and we we're not we're

the other of the people, we're we're we're going to we're to be

to be to be that we never going to suffer with our

children with the other we're we're we're we're not like that

that, that no, that's, that no was crewe. In some moment we're more spiritual and this, this temptation

to me, no me move a little and a day we we're in the same barro. And that

necessity of not ver us as a person, us have been made masters of the

men, experts in cubry the and addictos to the medicaments, exclables

of the debt of the target of the moda passager participes of the soledity, members of the club,

of the hypocrisy. And because a few we want to know that the only solution is to say, I'm going to I'm not

different to anybody, I am like all the other I'm like I'm in when we're on the internet and we

discover a minister or someone that we came came to a error, we're saying look how it can be

this abackuance the evangeles, we also also we also we're not more we're

not more than we're in the so we're not that's the question, and for kebrant to me I'm referring to recognize that

we need to help that we're we're both in spirit, well-adventurated those poor in spirit and that we don't

we have nothing to offer that. And in our culture is something very difficult. The people pay fortunes

to go to a seminary for that them them never to them do you're

a little a seminar that you do you're not nobody nor the suhgra

of the type of the type that they're they're to be impotet

empoderation you and you're a woman empoderation ah

and so and they're and they're empoder the

s those adore the explorators, the prophets, the explorators, and the people also, oh, and the Lord

to be impudited. And the Lord never talks of that about that. Hebrannes. The quberant never will be a trending topic

on Twitter. Nobody doesn't include in your curriculum vital and is a strategy of a business.

Nobody says, I'm I'm sorry. But it's the only that Jesus us offers. We're

we're not rotos, hechotry. For that we're going to the church the good

of the good thing. The good thing is that God repair to take the old those

old old those subestimated the those margined those discartados those

the deignated the destroyed, so no? And then does surcir coce, what he

can do you can't to be to make to turn to do to form

in something in the world physical the things rotas

that They do they do. What do you? What do we do a baselo to the basura? A

a a vogue roto to the rachadoes are the rotures are fatals in the world in the

world is the that is precious the people that is the that

revela the beauty and the if you are not to you can't you can't is interpone in what God wants to transmit and in what God

wants to fluire. If I, in a place of I'm in the majority and like you're going to superhero, I think that nobody would be able to to tell you, I'm a man of oration, and I'm going to have y'noburned

40 days, and there in the mountain is he said, Elis, and me said, Dante, I go, yes, Elie. And there's people who come to that, oh, hey, that's oh, that's sierbo of God, when I saw, I've two angels that they were giving the sack.

There's people who that's going to buy that. Because for that there's timidors there's people that like that he mienta. But not

real. For that one, after you see that those types that we're we've used,

we're having in Uber, and they're in car of the rest. In Jemias 184, the Lord envied the prophet

Jememias, the book that's a book that's a house of an alfarer and that's and that's

and he's and he's he's got, Gremia's that's he's got and he's and he

form a vasical while he's going to and you see that in a moment his deados and he

found with a vasic defectuosa that nobody couldrigh to buy and while the

man while the prophet mirable the he's the and he

he was used the moldy it says the Bible, said the Bible, and then receive the

instructions of the man, he said, people of Israel, a case not I

can't do with you what this alfarer did with the barro? You

are in my hands, as my barro in the hands of the

alfarer. And we say, we're we do you, we want

to sing. We when we were young, Sir, Amado, like the barrow in the

man of the alfarer. He said, Toma my hands and do it again to do my

life. I'm, I'm I want, I want, I want, I'm,

and we're a new and we want us, I'm said, we're said,

we're, and the Lord, and the prophets are like the bar of the alfarer

to take my life and do it do you and we say we're compassion

I want I want to I want to be a a a box new the image

of God sated with the alfarer of the front, looking the

basica defectuosa and negando to decarting to decartal. The alfarer he said it's a

same portion of arcyia, with the same grietas but she new. This is my oration.

Sir, take my parts rotas. I want to be a new. Segun you

think you better. Not what I opinion. Why not we don't we're not what

you're that you do you make more. The question is because

The Lord will do you want to say, that we're going to do, that we're going to to disarm us and we'll go to arm it. The time is we're still to see the greets, that we can't the greeks. Because the religion doesn't know that no-se-no-vean the hos. That the thing is the little bitters of the titillitero seems more spiritual, more independent.

More hour, more see the regla, and the thing is that's that the greeks. But we're always we want to puller, to, fing, to simulate any error, any chakritriss,

and that's a cancathor, as you said these times. God, look at our qubrantto as the

technique of Kinsugi, which is a process of restoration of ceramics that's that's

in the Japan in the year of the Japanese, unes unes of

the pieces of the piece of the rota, or rajada, and in the other

to the world, it's they're all have been seen in museums.

If something is rotted, in any part, if something is rot, it's reputable and it's a discount.

This has there's there in this country that says places in this place where all the ceramic of Kinsugi

or Kinsugi not is so. Almost always the piece of ceramica is more Linder than more valiosa

than before to romperse. Of course it's discovered that many collectionists of ceramics,

rompian pieces valiant for that they were to beas to be able to the economy of

the reigning of the world, the roto, what hebrado in the church is more

valios. That is the power redentor a through of Jesus

Christ when we we're in the final have found with

stories we we give to the the little

the repara until that we're complete, that's when we know when we talk to

go to get to him. Isaiah 53, 5, says, that he

does he does help to be our through the cross.

He's his his repelions more because our unisors

our past. The castig of our peace was over him

and for us we're and the word to refer to

the hematomas those marcus that make the those

can the And the term, curates, provienes of the that means reparated, emendado,

hechew, for complete. So Isaiah is saying that we're saying that we're only thinking that he's

that's been hebranted. But for to be made to say, I'm going to say, I'm more than

the other, I'm better than the service of the love, only the soldiers that are those soldiers,

who are not at-to- for the Reign. Always causes problems. When to me

he's people who can't to be that's No, no one no one's never. Sip puttow sentatito

in the ascentos thereup, critiquing to those who are doing a good palisa there above. The aridid

of the life are a placas a plan of honor. Muestran that you don't you

retires, and is the same sir who, of a basica and rota form a

new work a new is a so hebrado, and it's more very much We know that,

that also we're that, that, at the end, the end of the other of the other. That's we're. We're going to to give thanks for the rachaduras of the

life. We're going to a applause for the rachadur of the life, for the cicatrices, for the hered, give us,

because we're so, so-vivientes of the life. Someone has to celebrate more than that. Hallelujah!

Presionant! And we're to live in liberty, yes or no? That's we're not. Asepoken

someone said, no I can believe that in River are doing apology of the

part of to be able to be broken and that and that is a libertinage no

that that that because where where there is the spirit

of God there there is to saner liberty to to cicatrizar.

Yes, or no? Liberty for sanar. That's nice. Liberty. How you feel you? Help me.

How you are? Triste, but I know I'm going to go to live in liberty. That's not to have to

put it as a model. No, know, the liberty that does that that's, no

know. As you a few days, Dante, perdiste your humility?

When? When? When? When? When? I'm saying that not be

a certain but a sometimes the people the people to

think for what they're for the avatar like we're saying the

last I'm imagine that you have more but you

can't you do the people maybe that you

but when did you I say I'm always the

same the same he's he I'm the life my

my life by the world me is a citizen of the world, me can be changed, I'm the same

chico of the barrio, I'm not. Recurred with anorance, with nostalgia to where I'm but the world has done more, the year has

more culture, me has prepared, have opened my mind, I'm entiente my mind and I'm trying to be more emphatic

every time, that I'm not I'm the same man that's three years after, the life cameo. The,

the, the cicatrices me mark. And that's something that one has to celebrate. celebrate the diversity

not the uniformity celebrate that we're different that each one was a little in the life how could like our

fathers, did you know what they did you pooricit the majority without without some

some alphabetos but they're children and puti women of in the life a durer's

pence partying the loom well we're we're we're we're

we're we're the we're perfect never we can't we I never recall I've ever that we've said,

River is the model of the world, we're saying we're we're a vision of the tantas. Celebrate what have in the Seminario Biblical all the

seminar, we're the music is important, celebrate those that are the apocalypse, we're going and we're to go to

not because we're the public because we not the vision and the one of one of the McDonald's, in McDonald's,

and in the business of pasta they eat yonokies. Here, there is the is the one of the most, the one we're going to defend, because it's our name. We're not more, not we're more,

but fundamentally, we're like the other. We never we put an example. We're people. We're not going the people who are Leighgood. The people good, the people good,

the people good to Sadbach, the people who are to other churches. The people rot, the people despedasada, They're here, where the pastor says, I'm the poor than you.

He says, well, there is my city. And the Lord us bendice and we put an hour in the aridas. We put an o'er in the greets. Yes, or no? Someone has to celebrate that?

Yes, or no? Do you? We're going to honor. Let's order. Let's your hands to the sky and we're going to do. Father, thanks.

Thank you. Thanks for this morning, tard or nocho, of the planet. To those who are receiving you in your heart to your

first, I'd like to recognize you in your heart to Jesus Christ as your sufficient Salvador.

Dile, Lord, pardon to my pecasas all my life and ask me a new person. And all

now have received to Christ today, as instance or after years, say, let me de-wult.

Like the barrow in the parero. Toma my life, is the new.

I want to see a new. With what that's implica. And if my

your are a testimony, let's that you see. If my my

cicatrises are the furco where the or the is going to engalan

my life, deja that's we can be. Padre, we

we're we our children suffer like the other our matrimonio parishes cunniados

fathers are like the other our companies our companies are like the other our churches

are like the of the people um up up up the hands

and say and say then I recognize that I am that I'm propitio

of me I'm a peccor be propitious of me is the prayer of Elia that we have God

not I'm better than my parents not I am better than nobody

only I'm a person necessitated of you I want to I'm

God Amado like the barro in the hands of the alfarer

Toma my life and do do it a new Hallelujah I want

I want to I want I'm really A vase Father Look, look Look,

the hands that's now Let me do again Againes the Lord

Your your your your your grietas And I

Rellell with with Piedgas Preciousousa the rejene the Lord

with the grace the favor the unction and his presence his asai

the site toke the the the the dark hostiles

algid um you see a God God more more

more bendigo your heredies of life, bendigo your cicatrices

of battle my dear my dearer. Because are those marquita

those markers that you are the that you are an attractive for

God to use to be a channel of a bendition. Are those that

are that are someone that can understand those that are the

other side of the most that the difference

between a coach motivational and someone that says, I don't I'll forget

what is the the the soledada the the infirmidad the the and the

desasone the decidia the nofragio the sosob of the life Lord

look at the hands that are now bendice to these your children

to talk those this morning for that when when When they're regrecese be as those soldiers

that regressan of the battle have their reposos of the guerrero to continue battalions and in the semester and in the days that are going to be. I've transmitted to this your people, to these, your children, what I've said to

do you, I've said, I've not agregated, and I've quitted what I know that is your revelation. So, sir, I've had spoken to the intellect, but I know that you have spoken to

the heart. And has has arrived to the minds and has gotten to the tetanos and the alma and has arrived at cities and recovecos that I can't torpently get. Your spirit sella this this morning. Bendigo

to each one. Sopla over them a unction fresh, new, powerful. Sopla over them a wind of other part for that they know that you have spoken today. Me says the Lord, that

to say, how I am I. How do you my my son? How do you my my hita?

In my hands I have I'm sculpid how not I am if I

envied my my son to to die to my man, you're

my little my little is not you go to do you

do and do and do the vice that

see the He loves the Lord. No you imagine what important, the important that you're princesses for him. Princey!

You know, he'll love the Lord. And not you let's, until that not he has done with you what he was

to do you his own. He was disarmar and armar, disarmar and arm until you're

that you're that basija with greets of gold, of metal precious And God says, I was formed. Only the soldiers

can serve. I was the I took in a man, I did ministerial, you did call, Cree. Padre,

thanks for this morning. Thanks for this moment. Thanks for this unction. For your presence. For your glory. Beads bendito. Beads bended. In the

body, in the soul and in the spirit. Give it an applause to the Lord. Amen. That is. Thank you.

Thank you. Thank you. After the dominoe to the other l'clock to the other

time. Bye, my father me my poor tithes my Jesus all my cargas

last you in the I can't I can't I can't I'm you're doing you're saying

one and another and another again and other again Welcome to River, you're a man. My mother, me envio for you.

And me curates the tears, me sanest me, Jesus. All my cargars, all my cargast last you left you in the cross.