Dante Gebel Live - V de Vendetta

Episode Date: September 2, 2020

La venganza, la vendetta, es lo natural, lo más humano; pero si seguimos siendo dispensadores de culpa y rencor, no vamos a poder alcanzar al mundo con un mensaje de gracia. Recordemos que justo en el centro del ‘Padre Nuestro’, con el que Jesús nos enseñó a orar, se esconde el difícil y anti-natural acto del perdón; un perdón que se debe dar de corazón a todos por igual, a quienes piensan como nosotros y a los que directamente son nuestros adversarios. El perdón es un acto de fe; al perdonar a otra persona, dejamos en manos del Señor la balanza que hará el equilibrio entre la justicia y la misericordia.

I saw I read the news of a famous criminal that he saw and he was born

to 30 nine and adolescents to the long of his life and was condemned

to the pen capital, to the death, but before to get

a pastor that has this minister in prison, he predico to Christ

and the criminal grabbed a video giving pardon to the people

to the people postum because he saw after he was executed. And even after

to be executed, the majority was being as a monster. And not acceptable that he had converted to Christo in prison. And the most surprising is that

great part of the public Christian expressed in the words, words like that God me pardon, but people like

not have done perdom, no he creo not, no is creable. A little he repinted because I was

going to be to get, other, he said, the good is that there's a one of

a there's a or the other there's a other one the ultimate frontera of the dignity

and not it's a problem? I think to all we think to we consider us that when we

have done we've done we can't have done centenar of reasons in contra or of not have to

pardoner, no, we need to learn a lesson, I'm want to premear a

comportment irresponsible, I'm going to get to suffer a little, he's going to

be a need, need to learn that the actions have some

consequences, I'm I'm not the offending, no me to make to do

the first and much less pardoning if not they're

saying they're pardoning, how I I'm going to pardoner if is even even is repented

the type or the woman. So we can argumenter to until the time to the time until we're in the

money. That to the one we do we say to love to God, we have ordained to

pardoning for being a god that's but only the pardon can deten

the cycle of the culp and the only only the pardon can run

the the chain of the fact of the New Testament, the word Greek, more used

to talk about about the pardon, literally means liberate, start going, liberars, to be a

atta d'n, but it's more easy to admit that the pardon is injust. And at the most

it's when us did do you know, I know there's a other other side

saying, but Dante, you know, you'll not imagine what I'm did, the infidelity

of the maltrato, there are mamas that are children because his husband committed a femicidio I know that there are things

espantosas abuses sexual of children so the the theme of that the word resentment resentment

express a what happens if the cycle is still repiting without interruption in your in our

in our mind resentment literally means to send it again. The sentiment is aferra to live, one and other once, one and other once, and it's a lot of the pill new

for that the herida never can't. So, when it's starting, the resentment, arrable that pill, for that will ever to superal the end. And this scheme commenced in the first pair in the wurt. I say, the quantity of discussions that have been having had done to Dan and Eva in the transcurs of

his 900 years of life. Because one can say, well, they've lived in 90 years, 80 years, I had my abuelos, that at the 90 years, you know, they'd have been, so they'd rather because he'd say, like, 70 years, imagine it's 900 years. I imagine a Eva saying, you

me did the, you know, but you me didst, but you know, but you're that a year's, they'd, um, etchanceance the culp, no? This no, this no. This no-empsed now. There are two novels that illustrate this schema, but in

an scenario more modern, one is the famous book written by the Premio Novel, the Amor in the

times of Colera, that he wrote the grand Gabo, Gabriel Garcia Marquez, and

he's and he says about a matrimon that's disintegrate for a jabon, for a

pastilla of a jobon. The wife had the house in order, the story,

the novela and that that included the provision of twas that no fact in a capeligensic,

jabon in the banion, and a day he was in a man to put in the man that's

he's not, and he's he's he's a little, no, like I'm I'm

I'm I'm doing during a time without a say,

he's a with the reclame and she he's he was notundam

and even and even it was that it was sure that it was the

was the was the was he was he was he And the novel of Markees that during the seven months

the next, they were in quarters, comied in silence, even after, saying the story, a placidious anciano, he'scribe Garcia-Marquez, had much control

to not mention the theme of the jabon, because the heredas sanadas, apenas could begin to sang to new, like if they had had been

inflicted the day anterior. One says, how is possible that a jobon he's to a pervert a

matrimon. Well, not the jabon in see. It was that none of the two

conjugal was able to say, Basta! This is not going to continue to say,

pardon me. So the pardon. So the pardoning a way of a way.

And if we don't take that way, we're we're to the

persons to the people who we're not we're we're in caden

to the people. The not pardoning not no person,

I'm I one of a rabino, immigrant, that he did a declaration an abhorstomeroza. Well,

no I, he, I, he, but was transcripted of a, of a sermon that

he did, he said, he said, before the United, I had to pardoner to Hitler.

Because he didn't to me and that Hitler knew this new patria. Because he

said that if he no pardonable, I'd had all the odio, or he'd,

where it would So, no we're to do to be a law to make a

law, we're doing for our own because the principal person, sanated

for the pardon, is the that when we're we're in a person,

and then we're that's that we liberate we're we're we're

we're we're not we're we're there. There's an author

that's a pardon a process of a surgery spiritual. Because when we're doing we're doing the damage

of the person that he was the person that we did. It's like we do we're like we disconnecting to

that person of the mal action. Because one always tend to identify inseparably

to the person with the damage or the the dolor or the ex-marid my ex-marid

my son my son and so-o-it-th-thou-it-th-thou-tall. the consular, that's always stigmatized a person with the

damage that we're doing. And at that person we've changed that identity. No?

As some years, I read the novel and then obviously I saw the adaptation to the novel

graphic V of V Vendetta that that's the c comics. It's a

story where the Rein United in the fiction, obviously, in a future

is governed by a a party dictatorial, ultra-conservador totalitarian, fascist, called Fuego Nordic, and for a dictator also that ostiga the people. And so in the history,

there's a little bit. There appears an individual enmascarated that's called Fé and takes a justice for manor-propia. I don't tell me more, for if you want to see that you want to be. But it's a sort of version more moderna of the Conde-of-Montechrist, the famous novel of Alejandro Dumas, that also I read when I was a child.

The vengeance, the vendetta, as the Italian, like, the vendetta, how do you know, the mafia, like,

I'm like, I'm like, a cheedent. I've had a program of radio ago, I had a lot of a personage of

fiction that called the Apostol Padrino, that was an Italian that was a little bit of the family,

like if it's a manned the mafia. So, in the fiction they said Apostol, the fulano

et tal, not is coming to the church. So what we have to do? And the apostle said, oh, we're going to

we suspend them to do you know, suspended it to be a question. It's the vendetta. So the

vengeance, the vendetta is the most natural, the most human, the more no is the most anti-natured.

The pardon and the justice and the vengeance has a kind of the class of power

rational, is the logical. In The change, the power of the grace is different. Not is logical. The grace not is rational. It is scandalous, is supernatural.

The pardon, unmerecided, not ganed, because that is the pardon. Not is something that is a gun. Corta the curesda to get from our back. The oppressive piece of the culp. Pedro not took to passers all the life,

vergonsoed for having tried to the God. There is a only occasion in the scriptures, and he says, there's Peter, he, he, he's, he's he? Negot three times, the traitor. No. Of course, over the spaldas of pecators

transformed as Peter, Christ edificary to his church and he'd edificing. Because the pardon rompe the cycle of accusations. The pardon afloja

the nudo strangulator of the culp. And the relato of the evangelists are saying that the pardon And also it was easy to the Lord. In one of his

last declarations, before he said, pardonalos, and that included to all those. To the soldiers Romanos, to the leaders religious, to his disciples that had been, uh, uided as in the middle of the obscurity, a boss, to me.

Pardonal us, because no know what they do. Just for having been converted in a man, the child of God, could say clearly, no know what they They do they have lived in Meadows, and now us comprehended.

The fault of grace has that's re-chebrage the union between mothers and the kids. Me has to know in the

congregation and where I've been with kids with kids that are the worst like were the worst.

It's a lookura to think that one pario to the other. Padres and his, his own,

saying, deseating the death of his brothers, that not they're tribus, races separated. And as we said

in the grieta Christian in the message of the dominoes that you do you know if you're if those

grietas not get they're ensanching and for that abism of a lack of

a reason only there's the word as the song the cuerdas

of that that that's that fragile point of sogas of

the pardon. A relato of the genesis that I mean always, I don't

know if me called the attention, but me full of questions, of interrogants from the

when it's that you capture that is the pardon. Because I don't you to say,

hey, to say, hey, it's a end up. But I know, I do you

do not. It's not it's a question, because the pastor he's no.

It's complex the pardon. And as a year to me cost

to understand the chiros, the matices that there in the relato, for example, of the reconciliation of Jose with his brothers in Egypt. Because when his brothers that were he's the men, he has

the second of the pharaoh, in a moment he'll actua with bronca, he lets a total in the carcels, I would have done the same. Then he's sent me and he gets in the

room to cry, to the gritty, like if he was a burrache, then he does trap to the and he's and he'scunded

money in one of the sacos to the cereal that's getting to him to him to

hector a one of his men, or he said, they're in those intrigues, no, did the lilia,

for how months? Until that Joseph not he put to contain more, he was

to comeok to all his his two men, he was he pardoned,

to the matter. Now, now, when I've been this story, after having After having transited for the life

for the life for the time as a lot of the loss of an offense or of various, I see this story as a

description realist of an act of natural like the pardon. Because the brothers that Jose

was to give us to do you're the same type of they were and they're not asclable. No, we

don't know, all right, a lot of For the fault of your brothers, passas your years of your juvenile,

you're in a mammorra Egyptian, and even you've aversity, now it's not easy, say, ah,

yes, I, no, not could, for the least in a rapid, expeditiva, because the

heredida to say, he was still doying too, how no? When the grace, when the

grace, he'll be able to his heart, to show, his anger, and his Amor resonable in in the

palace. The scriptures said that they're that's he's he's hemis,

the first minister of the rey. No, jose was he

was the sound of a man that was pardoning. Detrash of every

act of pardon if there's the error of a

the pain a not disvanes with with facilitation.

No we Jesus receives Spiritu of Pardon. No, there's a question of spirit. Because, a past of hearing many sermons

on the pardoning on, we're we're not with a facilitation, and it doesn't make it

that it can't us make us our our car our conduct, all with

the end of that natural. Seniors, the VED-Vendetta is natural. The G of grace

never is. The B of vendetta is what we We're from the college, not the G of grace The justice, the vengeance is something that we fascina The just, the equitative, and it's not for thinking so, we're humans Well, sir, if you can't make more flaca

So I see that my friends see more gourdas. That's equity. Well, sir, if you're going to be an auto to me new, that the other don't think that. That's us seems that it's justice. And in the

other of that Jesus us ordain us we're doing that we're pardon us our debts and we're

like we're also we're we're doing our debtors just in the center of the father of

our that is the oration that has six things specific just in

the center with the oration that the Lord we've the

Lord's that the father, is sconded the act anti-natural

for the human of the person, you know, there no there,

listen, no there, in any other other other criteria,

a more a time, that there's in that clause,

pardoned our debt, how we, we're we, we're,

we're , to the Deudores. What does it that's a-terrador that's how in the clausula?

You know what is aterrador? The fact of that Jesus directly amarr the pardon that we receive us

to the pardon that we conceding to the other other and still

for if there's more explicit. If not if you don't perdon to the men's

his offences that also your father When one When one looks, I insist, to Jesus

with eyes new, wow, then it's conditional the pardon of the Lord. You know, we say, the Lord,

you know, it's inconditional. No, it's conditional. There's a clause. If we we're not

we're not we're done those. For so there people that can't be able to and you

know the person. And one thing is to be trapped in a cycle of a

a lack of grace with a conjuge, with a socio. One thing is to be it atraped in a cycle of a fallacy, peleando for a jabom. And another, very distinct, have you been trapped in a cycle of a lack of grace with the God, so-poderoso. But the Father

Nuestro uny ambas things. When we're the cycle of the fault of pardon and we're going to new with our progimo, God also rompe the cycle of the

fault of pardon and it's the new with we're in the and it's

so urgent the necessity of grace of the that the Lord put in the Lord

that's so that so that the sir, you try's your offer's

you know? And I in the altar you're to make to come to the

other the altar and then to the first with your brother and then I'm and present a

offernda. I like that he's not that's that you know, that's maybe he's

not a little bit of the other and then let the offending to go and and get the

and then it's I'm that I do that. The parable of the serbo

that no pardoned that is a scene in the that the

am the him he's he he's he's he

he's the sir because we say oh the we're

there's there are very in the parables, the, there was was made to make the carcelerers

the man, and the Lord said, so, my father celestial, will be with you,

if no, if you don't pardoning, of all the heart, of all the heart, eh,

mm, I'm, I'm, I'm, you'll get, you get a tumor, not is so,

if you pardoned, if you're to all the hearton, each one, his two,

his own, I would have desired that these words not not stood in the Bible but they're and they're and they're from the labos

of the same Christ so God in first instance us we confidio us concededio

a responsibility terrible at negate the pardon to the other we're we're doing

that are not are dignes of the pardon of God and for so, so we don't know we

don't we're not we're not. With the way we're made into. Of some form

mysterious, the pardon divine depends of us. No, says if you're

for pardon much and do you do you're to be pardoner. This is a

law natural, a law spiritual that's transformed in a

law natural. As like the law of this is it,

it's it, it it's this is is equal. I want to to God you know

to pray to to pray to to prays. I have to give you do you know God do you do you're

a callus a clausula. Now it's quite hard to pardon to a little men's malvado

like he's because all are families your blood, all we're all we're

all invita to the rapia of the cunia to the Naviata, Tata, that's what, that's

something, that's all the night, but that's all the anger. But pardoner to our enemies, to the band of delinquents of the barrio,

pardoner to those that promote the abort, pardoner the pedophiles, pardoner the predicator herege, pardoner to the

apostol of the prosperity? It's difficult. Pardoner to the leader that you maldivis the and the

family for having said to have out of the pastor that's discrimined when

you're not the person but then he's the divorce of the wife

of the wife the pardon. Continent the the word don't,

that's a way that's the pardon has the scandal

quality of being unmeres not no ganado unjust

arbitrary partial. Now, why we need God an act of natural, that's all our

instincts primaries as humans? What does so important the pardon that it is a

important to make it? And well, the evangelists, one has to go to the scatology profound.

One of the evangelists and us give a question to be a question about

why God us ordents to pardoner, because so is he. When Jesus expressed for

first a manned to amad to your enemies, to your enemies, he added an explanation.

He says, for you are you your father that are in the years, that's that's

the sun over malos and good, what does show over just or unjust,

do you do you do you do you do? well, he's to to love.

To those who are the sun and to those who are to the jubes and the and those who no.

Qualchiera can to love to his friends, said Jesus. Not they do so

do they're so the children. So, we're called, or we're called to a law

superior. That we make us to that he's a father that pardona. It has

been sent me. We've been called to be called to do to manifest our own that aroma of family.

In our family is a pardoned. Ponto. Why? Because we are a child of God. Here in this family,

it's the style of the family of the Lord. And there me came to the mind the

parable of the serbo that no pardoned. The Lord told that this serbo had all the right

to molestars because his conserbo he devia a little a little of the money.

And, and according the laws Romanas, he had a right

to get him in the carcels. And Jesus no put in a tela of judgment about what the serbo had had been, but he

compared this pernation with the of his Lord, that he had to pardoned to him, various millions

of dollars, or of pesos. So, the experience of being pardoned is what we

can't be possible pardoner. The Evangelio of the grace commencing and

terminate in the pardon. Only the grace can derretir to deretir the yel

the fall of grace. But what we say we're doing? No, very well. If the other, it's all

okay, it's good. Entendid Dante, it's all right. So, the other is repentied

and me say, I'm to give to then so I don't know. And so that's the Lord, because

we've got the law in a law of reciprocity and that not going never. Because both,

the erred and the other is the the other is the one that has the thing to

do the And if it's the first pass, on the same I will be to see if the other person shows some signal that really was an arrepentiment sincere. If I could see

some piece that really me manifest that is repentive because we fascina the VED of vendetta and not the G of grace. We don't know the VE

of vengeance. Rompere the cycle of the fault of grace means to take the initiative. Someone has to hear this, and this is to be for someone. In the other, the first we have to give us,

desafiating the law natural of the equality. In the center of the parables of Jesus over the grace, there's a God that takes the initiative to acercars to us. All the parables is a God that's a circle to us.

those who say, Oh, and you to look to God. The Bible is God looking to the

man. Not the this is a book of God and the man of a man of

a man, that is to come to get to get to to be to be a man

that's a money, because his sierbo not he can't

be not not. No, is that his serbo he said,

the the am decided to do it. This is a book where a

patron he pay the sovereign of the last hour the same that they were all

the day and that they're in the loom the same. The

book this says that a man does and he, he,

he, he is he's by initiative or man

to the people to the people to the people to be a

not the person to get the the the of the

eye, dents for dente, and all the world will get redentated and sierra. And the eye for eye, he cower boom, of a portasso. Cere from a portasso to the door, the pardon, to the grace. And we're saying, but

why do you have to be the first pass? If I was the offended. Dante, me is saying, that I have to go to pardoner that disgraceado, to that incircuncisa. Yes, because the natural and my naturalness human, I'm you're not doing. I'm still

I'm I'm my naturalness human me says that I'm not a

no is no no is good not a practical not equitative

how how many we've said I'm Christian and I'm so I'm a

Christian but not me want to beckos. I'm a time to becored us We dismiaes, we're desohamous in family. Never critic us, nor we hate us, no I'm parted. There's a more spiritualoid

than that's, no, I don't talk with a fooling, no, I don't know community, that's a spirituoloid to occultal the rancor, the resentment, but no, you do you talk with your papa, no I don't know because the Luh

no has communion with the tiniol, but you're your own father, no I don't know communion. And, of course, the pardon exige of me that ignore that part

hered of my heart of my hearted by I'm mistratated, I'm not I'm sorry but that idea

wants to maintain the control of the situation and, and also those areas want to put

some conditions between my person and the person that that's me is

asking that he is a day this exortation of the Apostol

Paul that is meted there, between many other exhortations of Romanos, where he says, detest the mal, Tengoso, live in harmony, no you're presumptuoso. And then,

he says, no vengay for you're not gents for you're not gents for you're not, for you're not, amados meo, dey a lot of the ira of God, because, I've written this,

me, is the vengeance, I'll payer, says the senior. When I read that Romanos I said

oh, for fin I've I'm that the pardoned that's because at

I'm not I'm not I'm and I'm know the problem of equity in the mind of God

for that he's he's resolves that well or so, I mean, he the balance

that will be the equilibrium between the justice and the miscarriage. When Joseph went to get to

pardoned to his men, the pain, no, it was, not it disappeared,

but the type was disrended to his arms the the carg of a judge. For so

he, he, and I didn't, how, to justiard those. For one

it was the of the other other side, he had them to be a bronca and then

he said, one day he quit that carg he said that the Lord he's

he'll be even even the that's not will be to be to be

not he doesn't he's un-mated he can't in the mind of

you know to do that you do you do you do that does

that's to disappear of the the but for no you

don't you're not depending of those eras depending that you're

to be a judge how castigar what castigue is sufficient what castig you're going to satisfy

for sure that's that you have to the God has a person like I

would you that we'd not we're not we're I'm I'm

I'm I'm I'm I'm I'm I'm you sit at

the umbral you you're you cadabre of your enemy. To where, does that?

In Pharisees, 4, 5, where does it? But he liked the phrase and he was biblical. Not is

like. As God try to, to who not we don't know because you know,

because the prophet Jonas was resentio with God because God was more

misericordioso than he he thought that he was the needy- that you never had

found that it's that's it's I don't I don't you know to

the umbral of the man that pardon to all, because the injustices of those that I quechew, permanence, and the

eras, still cause me a lot. And I have to have taken to give them to that residue of what I thought to have given a time before. And I do why I'm going to Jesus, the carg, because I'm going to give my dolor, because Jesus establishes

a clear connection. God to Dantle, he will pardoner his deuds, a measure that Danty, pardon to his deuders. Or so, what do you have to put with a manzanita, for that you know, because here's a, according

the interpretation, it's clear. And even though we've done our our credit no longer our debts, as I pardoned theudor to do you,

I'll pardon to theudor and if you're saying, like, you're pardoned to who, you know, if you've been, a manorrencourt and he said that

you'd be a cess of the hostilities between the human, depends of a cess of the hostilities with

God, and vice versa. The greta not God for more that you're you're doing to God

unes your family, the greta not will have to God because he not

the grietta we're we're we're we're we're and if we're

and if we're dispensators of the world, I'd much that we're going to

a world to a message to be to be the carterteres to be those that are in

the case, we're we're not we're I, as Christian, every me feel more

preoccupated for the way in the people know the way in the form in that we present us our faith

against the people. Because we've been called to present the good newas of the

pardon. And when we're not we're not even not are the good

newas, not not are not not as we're we're we're

we're we're we're whose vendors not are convinced or they're in him. I was a

general and I said my gerent to sell a product you have to buy you're to buy you're going to

trygioner and when one wants to talk about and when he wants and he doesn't

give him and he doesn't when we're when we're when you give us but weirals

visceralment to the person who has different or the who has a doctor then it

doesn't sound credible no sound authentic no doesn't Pes, no cune,

what we do you when the Christianes we have to be able to Christ, and that

incoverses not is like we just like it doesn't to interest. Ah, I just

I'm I'm in the man of the devil. So, we've seen as

an enemy, but an enemy is a person, like you a

story, not we have heard, not we haven't put in his

sapats. But always the ideas preconceived ent in the way.

And for that that's a dialogue a better we need to need to we're in

a time through the things, we're in in account genuinely, how be the other,

how you think the other? Maybe this is in part what Jesus I said

when he said when he said, the progim, is the progimo, no, he said,

the he's the person, to the same doctrine, the that is Bautista like you,

the Pentecostal, to the persones to the same coverture apostolica, He loves the progimo. I dood much that God

give the count of the quantity of discussions theological that we're but it's very possible that he's very possible that we need the account of

we're going to have to have an mistack with the people to gain those for Christ. I'm creed with people so. I'm acerkeed

to a unconverso to see I'm able to get to and perhaps we don't we're not we're

in terms of the simple amist because and the other it wille

because our Evangelism, no is organical, not natural. We have the syndrome of the vendor of the business, the local that you're looking at the rope and say, he can't help in aalga? No, he wants to help.

You want to buy something to the tienta? Prova to say, yeah, the truth that is, I need to pay the alchlear. Me, pray, to be, to be. To be you help in something? To be you, I'm, I'm in front. When I'm looking, I'm saying, I'm going to help, because he doesn't, because

not me is sincere, and me say, I want to sell something. What I can't do I'm going to spend the I'm going to make a lot of

because I'm I'm sure, I'm that's a good and that's that's a lot of that's a say that's the fact that you're going to maldecy.

And the incoverseal when it seems that we're trying to we're doing people that we're people that we're really. not we're sincere as

to say that we're a bit me live in critiquing for the people with the people

I'm going for you see a photo with Cioli that's corrupt but not you've

not you've not you can't be it or I don't see or I'm I'm

I'm sure I'm too I'm too I'm sure I'm why you make the

picture the thing because he's got the he's back to be I'm

I'm if it's perfect, and when we can't we can't exiging perfection if not we

don't know it's a very intelligent metaphor when about the color grato of Christ and he

says, well, there's not we can't have a effect very different

depending of the olfato of each kind. This is certainly

an odor of death for death, and those an odor of life for

life. And it's the same aroma, but for some of them is an an odor and for another, other with just

read the social social, one's just does know that one's a one's just offenden the olfated with

their olfutrido. Olor to a murder a life, said Paul. To that me refer when the Lord

us pique that we'll say they're condescending with the peccato, liberal, no

important if the people don't change of life. He says that we'll just say, amemes. No, no, he's a ma'am for a month, if no, change, sacatel to be on the same. Ase long time, the CNN,

he did an interview to a pastor of North Carolina, and he proponial, literally, can't look at it, there's to, he said, the periodists, incoverses, he proponial, he propon we'd, that confinemes to all those homosexuals and to the lesbians

into an immense circle, he said, we'll, we'll put it into an immense mure because one says, Trump, he'll want to

make a sure a room, Trump, he's a man of God saying, we're going to get those

homosexuals and the lesbian and the middle of a redone, and launch to get a helicopter

and at final they're going to end extingu because not they can't

reproduce. That is the cure for that peste he said. And all the period

reproducter what he said. Now, me I'm I'm I'm going to how many conversions of

faith can produce a declaration of an idea of that's and if it's your

child that has to get to get into that's a circle of that's if it's

to take to get to put a when one he puts car to the person

all it's a thing to talk about the person. A

ago, a man Christian evangelical who's a man was a

Catholic, decided to do a service of funeral in your parroquia, respecting the religion of

the mom. He had the opportunity of the pastor official was the funeral of his mom, but

the mama was a Catholic, and he was a volunteer in the parrokee. So,

so he occurred to my friend, that between the pastor and the cura or

the father, the parroco of his mom, they would they were the

devotionales. And if were in a funeral the parted, but in the parroquia. And my friend was, I was furious. I'm furious, I'm saying, I'm furious for the conduct of

my brothers evangelicals, that were at the funeral of my mom. Because some of them said, if one of these Catholics, because there were many Catholics, friends of the mom, if one of these Catholics who are here, accepted Christ, of the truth, while he was the pastor, then

the death of your mother value the pain. For that's, my friend was destroyed. Obviously, the pastor he said to all, that he doubted that the mom Stubber in the

sky because he put you in a rosario above the world then he said he

has been going to be because she and she like you know to the grand

ramera but today they're the opportunity to know a

in a funeral that's that's the that's the true

that's the genuinenity no the procelitism with the

final to come to get to Jesus never can

not occasion a problem, no has to to be able with that we're in

a lot of the form in that we're in the form that we're in this person, the Lord never made

that the people were in terrorized to him. He was him. And the

Christians were called to use the arms of the grace, what means to try with

with with respect even to even to those that they're not so on the

God, full of grace and the truth said, I think the church

we've been done in the part of the formula that's refilled in the

fact, defendes the truth in the concilios in the credos,

the volumes of theology the points, the divisions that occasioned the

positions that unfererical of the doctrine. But you imagine what would be if

put you the same energy in transmit the other part of the verseical in transmitting what Pablo called the incomparable

rickess of the grace of God. Gracia and the both they're going to go for equal. Asy as I have loved, also you've done to be amars to one's to others.

He's ordered Jesus to his disciples in the last scene. He was he who said that the world, shall that we're Christian, and I'll do the dominole past, and, also, sabrarn who is he? when the

followers, those followers, we're we're in love. God has an immense interest

in our form of and your form to love. And Juan, he adds to never to God,

but if us, we know, us, God, and it's in us and in

us also, and between us, his love has manifested plenament. To prove to how point we

have to ask us something to ask us something to a test, a test surprise like my master, prove a surprise

and say it's a word. So, are the other people to not the people, the people,

don't me say, no, but they're repulsion for my sanctity, because not

you're not there nobody, that's not me is we're in our people, I'm doing

if the people is a If you feel you're a com, a company, a an entire, an officeina, in times normal, the people, the people, because Jesus was arreglava to some way to attract a people that the majority of the personalities

religious repelian. Piansen, the prostituta that interrupted a cennas, to unguyen, or unseeked. The recadadoer of impuces, odied by his recital for his vicinists, for a collaborationist of the Romanos. And Jesus, in the way of those He was honed, and while he did, before they did they came, but they changed

to life, while he loved, he loved, he loved that aflora to the surface a sed that only he could satisfy a need of change of life. That's a loggrable. That's love, not the doctrine, not the moral. And the beings human, we have the tendency natural, to retire us to Retirons to a place isolated,

to associate with people of people of people and that's that they're doing that they're going to

think they're not doing a critical to those that's because I'm so I'm so first that's

that's rote. I confess that I prefer I'm to choose, if me do you,

if you're the comodity I'm a reunion of people that people who if it's possible that

are all of the barzah? if it's possible that are Argentinus Uruguay to assume

if I'm not I'm not I'm not I'm if I'm to choose I'm I'll choose

to make a Mald Mendociino to the incoooo situation to be in other

encounters but those other other encounters where I am more

inco are are precisely the conversations that I need

to live my faith No has Fault grace to relate to

someone that has a aspect similar to my for what I want to use the

person to say and what is better with what you say pastor with what you say pastor

there manned pastor for what we're we're going we're actually within the temple the Christian

consists in the image of God in someone that's made in our image. I'll say another

other way. The grand the great the question of us consists in see in the image

of God in someone that not is made to our image. How does to be a

God in someone that's different? Not you you're going to say that's a

loquita how is a Pintorragea the jeta has a God. Why?

Because not you know it's like you? Not you that's with the hair that

has been and the hair and the is that's not, that's not that's

no, because the sanctity does the part of the part of the same

per the same in a manate in a other religion

Jesus no just ammemes to those other religions this, no other religion is this, only the Lord. He says that not only only amemes to the

people, but to becators, but also to them directly our adversaries. And, as much more amemes, and the more indignal us are the persons to the people,

more we're going to to be a God, the which, at least, a creature's like us, that no we're we're not we're that we're not. The other day I was saying

that the first martyr a disciple named Esteban was the first victim mortal of the terrorism that's against the

followers of Jesus. I don't if you know what Esteban he wrote between and the

and he peter and paff paff! you know but not that's that parted over there.

Between pietre and pyrg between the cantor rodado and the cantor redone so be no tomes

in count this He was a peccat. And he was he said, he did that God, he did he take a mind that he said, a minute, you know, a pietra, and I'm saying, you're a pyrgyn't you, he's trying a rock.

Sotana, crescent, but no, stupid. This he said, no, toms in count, his pecado. And more later, Saul, that participated in in that apedriamient,

actively, took an encounter with Jesus in a vision, he repented, and was the grand Pablo. I'm going to if Esteban would have been

heard about his enemies? Who was the evangelist of Saul? Decimus, the Lord in person that

he was to do you know that I think that he wrote for him before that's Esteban,

if he would have said to Esteban condensalos to all uppedrearm I, maybe Saul

no had been known to God I mean to those enemies and Oren for who They're all in the sermon of the mountain

I'm wondering Why the Lord would be a order An extravagante And he Him even does the Because the Lord never

He never never leaves Azar or the Speculation He said, For you For you're He's children

He's in the God, The God, The sun Sore Malo, Over-Malo, Over-Mus, that you're

Over-Justo and Soreinjusts. Now, I want to I preest you. I know that you can't have to but present me attention because I want to

some minutes cortit-cuites about something that me voled the this time me voled the thing that's something that's something

that's something for so one always that he'll look at the Bible with the help of the Spirit Santo, with the discernment of

the Spirito God knows we'll be because the word is alive let me say you something about the sermon

of the mountain the sermon of the mountain because what what I'm going to to say, now is the revelation more guarded of all the scriptures, and is

the revelation of the pardon. To my humiliation, if we don't understand, if we don't understand the mountain, I doubt that we intendamos again, the grace. For first time, Jesus

he left the law to the parables. He said, he always with parables, and for first a first time, offers to his auditorio a complete philosophy of life, something like a candidate, that's what you want to reveal a platform

political. You want to know the profile of Jesus not necessarily to the parables, go to the sermon of the mountainia. And all what

said, because not only only only only is only not only all the all that's semi-exconded

in his message us to becky back to the fact. He said, said, well,

both others perfectos as your father, that's in the the years is perfect. No,

He said like Moses, how was Salomon, like David. He said Jesus, between the commandments to love to the enemies and say, are perfected like my

father. I don't see if we know this, because not is a metaphor, what he said, a fable, no, it's literal.

How to be perfect like God? What he said? When a young rich, he asked to Jesus, what had to do you to do?

Jesus, he said, he gave all the money. Not the 10%. You know, that one has got a urticaria for the 10th, where is the 10th? That's the 10th, that's in the de facto, he said, and then, the 10th. No, the 10th. No, he pired

the 15%, the 60, he he said, when a disciple, when a person, he said, no, no, no, no. No, I don't you tell, 7, since 70 times 7. Then, again, all the things that care you do you, do you, do you? Does it? You do, you? As far as you, you're not.

I'll I'm more to your enemies and or to pray for those who are the people who imagine

to Jesus predicating this in the mountainia because one you know they're in a lot of Hollywood.

Of you see the phrase always that's the Jesus. That's the Jesus of Hollywood.

The veradero had to talk to a mountain a front of that you was the

other than you. The same. Listen, me. Oh-to-o-o- -o-o-o-o- and-dent- for d'entent,

not-sient? So, so So they said our Antipas Amarer to your progim and aborres

you're a man gritted a man, gritted a year But I I say That's

easy to love to your Amar to those who are even Even

those cobrators of impuels do you do What do? What are

that? Who? Anyone want to be Oh, and we No, amat to your enemies.

Amad to the he's peteer and scupe. Amat to the soldier of the empire that wants to traverse them with the lance. There's no one saying amen. Amad to the ladron that you depoja and tortura.

Listen, me. Dijee, amat, to your enemies. If a soldier Roman not you abofeite to the mejia right, give to

give to another. If someone with authority of Cesar you'll to be to make a

kilometer, no you needes, but can't do. If someone to robes the manto,

give also, the camisor. Listen, me, I don't I think that's difficult

to keep me. What I never, never, nobody has been since the world.

And I think that in that sermon of the mountain, many start to go. One can imagine the response of the people of the people. The sermon

of the mountain not was notivou, it was infurecio. And this is the description that makes

Jesus of his relation with the Torah, with the law, no think

that I've been to brogare the law of the prophets no I've been to change nothing, I've been to cast to make it

to make sure because I say your justice not was a major that the of the scribes and

Pharisees not enter in the reign of the heavens. I'm sure that never

has seen the sermon of the mountain this this ultimate

affirmation was infurge more some said no the

sermon of the sermon of the I'd I'd I'm

more perfect than the scribes and were in the infirm and the scribes

and the scribes and faricees they were dispensated the law the law

of God in 613 reglas 248 mandamient 375 375

prohibitions reforz those regulations with 1,521 emmiendas how

compete you? with people like to not violer the third mandamient

not to not you know that your god they're not to pronounce the name

to make the temptation sexual they've introduced the practice to not

not even to even look a woman some some some

they're in the people on the people to to have

done they're not any three nine activities that

they were how I'm going to how could the justice of a person

common that's the sermon of the mountain overpass to the same

professionals of the faith. Jesus, listen to this. For what Jesus

is super gracious. Jesus gave the law so far far than

than that any that that any faricee never had made

the sermon of the so impossible that someone could to do the law and then

he made that we made it that we're we're just Jesus he's impossible

that someone that he's been that they're that they're to be the Lord

look some of the people all the societies in the history of the humanity

have had been legal has but no society has

established nothing that is that Jesus, I I say that any that

anyone who's ano is a person who will be a person to his person to

fatuo, no, perro, false prophet, apostata, lobo rapas,

necio only, he'll be exposed to the infirm with a no,

the he said, no, the person, I'm who said, I'm can't

convivir two men, in a same piece, in insults several

times during a life. So I went to the life.

So, all the societies have tabooes against the promiscuity

sexual. But no society has never a regular

that that is any that's any what is any

that's in the sermon of the moment. This is whatever that

was to do a adulterer with her in

her your heart you you've you've to have in the camera

with you know the question to be the and you're the reason if you're

a case to be a carer sackal let's let's because it it's better

that you know that you're not that with your body that with two

eyes and the vision 20-20 to go back to the better than you've heard you've

heard I've heard that you have heard that you I never heard that I've ever to put some

type of mutilation facial for miras lucurious. Divorceo. In the time of the

Pharisees was debatia how interpreting the law of Moses, to Moses, and the

time of Jesus he was about with saying three times you, you divorcee, to divorcee to do you

before that the time you're you imagine if this was so you imagine if it was a The quantity divorceded

that we'd have. Some married would have 50 times to divorce. To be retontra-divorcealed. Jesus said, I said, that the repudia

a woman, not so, for cause of fornication, has that she adulteres, and the that's a repudiation comete adulterio. And of

those who not interpretant the essence of the sermon of the Monte affirmation that have to maintain the matrimonions

always at whatever price. Even when the respect, the love, the peace, And the dignity and the dignity

has fumarrow. For some there are matrimonies that's a lot of a lot of

a lot of but to the time we're going. For last, Jesus about the

violence. Who can survive and do what Jesus established you? No resist

to the malo. To any of any to get a mehija and

give the other. The that you want to put a tuit and keep

the tunica and also the the So when I examine these strict mandamines of the sermon of the mountain,

I'm wondering, how do I do to do you? They're there? What, what is Jesus? That I do you let me do a mousna, how many-cisses me crosses in the

way? How does it in Argentina, in Venezuela? You're your salary? And since you get your salary, or from From the, until you got to your house, you'd get to no cellar, because,

according to the Lord, no has to be held any mendicos, without any other. Tendrya. Tendrity to try my tele, and to avoid temptations lucurious?

That's we, do you? The cajong of the devil and we were to turn about the idea, ecetic, in my life a cotidiana?

The Church Catholic, not was what did to do this, then codificed the life Christian in lists of the pergals,

mortals, and beniales. To be able to deal with this, if it's impossible. Martin Luthero, of the law protestant,

he interpreted the sermon of the mountain of other manner. He said, no, no, no, is that he's to give to Cesar what is of God, what is of God. Lutero,

said that the Christians have double citizenship, one of the reign of Christ and another of the reign of the world. For the

time, the Christian would have to separate his office of the person. For example, a soldier, or a Christian who is enrolated

in the filas has been to complete the order to kill to his enemy, even though in his heart,

to give the law of Jesus to love to his enemies. So, he was going to the sermon of the mountain

and Jesus not distinguish between his office and he said, ah, but the soldier,

I'm doing. He says that he to resisted to the malo, not juror to give to give to the

need to give to the mother, no, no, no doesn't know to do that the enemy

to do you. And for much that I'm I'm not I can't find a form of the sermon

of the Mount. If the Cermon of the Mounte establish the norm of God for the Santity, we're all freda,

would be Montaner. And those that are to come went and they're so, then what do you want to

do you? This is the great secret. This is the ball to the top of the Cerebrough to me.

The sermon of the mountain not me does not to make to make to

not you do you to make sure. It's revela all the form in

that we don't we don't we're in we're doing. We can't say that the evangelist

we're not, we don't, we don't, we've given imperfectly your name. If I

know the way to house and I'm a way, it's that the way is

less good because I'm going to go and there there's this

mystery. Accepted that that we never but that we don't we need to

do that we're in a boss and me it's just for the justice of that's not for

us not for us even no for us no, no, for those who guard the doctrine,

for those who come in the sermon of the mountain, for those that are in Christ

Jesus. The thinking, for fin I'm I'm a saint is a

man, who has who has been a man a man a man a man

according the the case the saying I have the same doctrine also

is a question in the parable in the parable of the manmary in his

comments about the divorce or of any other other moral Jesus

never never never never he well now we're

now this Jesus this Jesus this God he

a God the God the the God the

Papa embegeccio, no, he said, Dix, said perfectos, as your father, the sky is perfect. And neither Biligraham, ni, Nishe, nor San Francisco de Assis,

nor MADCetrella, nor anybody has puttive has putt to do with those mandamients. But the same Jesus that

relata the sermon of the mountain offers grace absolute. the same Jesus pardon a woman adulterer to a a ladron in the cross, a a disciple that he had negated

to goge a disciple a traitor to a child to a little biter to funder a doctrine the grace

is absolute inflexible it includes all that that's even even even so

he offers to who clas in the cross pardonal us you know

they know they know what does the Thank you. The thanks for those desperated, for those rotos,

for those for those that are not that they're not that's it. The grace is for us all us I've thought that the sermon

of the mountain was the pout for the conduct human that nobody had been able to say this time, I found that

Jesus pronounced these words not to abrumars but to say not to say us how is God

to to say, Ed, none no one can do not nor do you. The naturalness of God

in the text primitive of the sermon of the mountain is the secret.

Why we have to be to make our our people because

our so it makes that the sun is over because God

is perfect? Why God do to be the world? Ah, because the

father that lives there and we will come

to recompensas. Why live without fear and preoccupation? Because the same God

that's the lyrs and the earth of the camp, he promised you to care to do it.

Why or to do you a padger terranal da pan and a fishado a

much more the father that's the god divas good to who

they're not we can't we do. Jesus no proclam

the sermon of the mountain for that we we

can we perfection, the preunccio to show us to none of us never, none of

usher will ever get ever. They were all frustrated from the sermon of the

mountain. The sermon of the mountain us oblig to recognize the great

distance that that God that does and listen

this. To try do do what the Lord did the

sermon of the mountain moderating well no what

he said the libertinage. and the worst tragedy

It would be to think in that the sermon of the Mount then is legalism. No, the sermon of the Mount liquidism. He's saying to the legalism of the Phariseeo, that they had 700 leges, that they were to

not for being too strict, but because not were the bestant arduroos, as Jesus presentable what was being a ser santo. Because, and they were in the Jews, tropeasances against the parades

and, you know, and they'd say, ha! With that you have been thought, you have piqued? They've

fredgao. No, but I'm not I'm not I'm here, but you have fantasies you're

liquidated, I'm I'm sure. I'm not a miso to get a someone, you know,

you know, you're you're you're going to be that the most super ultra-hyper

macro-saned doctrine compared with the Salmon of the Mount is a

malchiste being this to really someone can't because a one

a woman not they they can get to get is to be to be able to be the perfection of Jesus? Is it really? The sermon of the mountain

demonstrates that the land of God we're all guys assassins and violentos adulteros and lucurious, ladrones and codicios. All are we're desperated

and, of actually this is the only state adequate for that the human know to God. The sermon of the mountain

was with a trampas. He said that he was in perfection and Pharisees? I'll I'll I'll

I'll want to you're in that's how much lees they're how's

how's how's they're a pachrains you're they're they're

in your heart 10 man of the enel of the

comino dius no vendan all all the money not the

10 percent where where are those who did

By having fracasado in the ideal absolute, the only that is to turn to in the red

of security of the grace absolute. I don't think that the most of the

people of the church is the community. I'm I'm going spiritually. Because the

the growth spiritual, and I'm think, I'm a industry, in a

industry, in a series of formulas, of programs, the programs of training that's a plan for me to produce maduree, profundity,

if you're at a encounter, or if you're a cedule, and your 12 and your second level, and the fourth level, and that you get to your 120, the majority of those programs are made of the same ingredients. Oration, study of the Bible,

cult and loyalty to the leader. But the crescent, but the crescent, no put to reduce a formula. Not it, to take a few versicles, form a cellula, baignate, with a pair

of oration, The Cresimient spiritual not can reduce a question mechanical.

The creation is something more than a process that's the class

of the class of spiritual that comes with desire with

with desire with and not with principles with desperation

and not with obligation. The The cresiment veradero spiritual

prospering in middle of our problems and not in the absence not in the absence of problems.

My dearer, the cresimento spiritual occur in the trincheras in the temple.

We can't about about all what we care but aming to the easy to love

not is how we we're not trying and we think we we're a great

a great ensnance of a transion and the arrogance, but Pedro no he didn't until he tried to Jesus.

What? What? What did Peter with his fracaso? Apprended Madurest. Comprehendio

what Jesus said. Feghese, Judas. Who does he put Judas to his today?

Nobody, disappeared the name. No, father said to put him the name of the traitor more

little bit. Jesus was he tookge after a long night of a Not an espia. No, no,

he's called Rome. Jesus Oro! And if I think that Judas is a porcary, is it's a ser, an endemoneado, I'm putting in a tela of the jesus, who chose you? Jesus erro all the night, and between them, he chose to Judas. In the last Cena, he sent to a place of honor, close of Jesus.

I'm going to the Bible, and when Judas Judas giovanni, to the werto to the turba disposed to lyncher to Jesus. You know how Jesus called to Judas? He said, Amigo. And Jesus not to be going to

give a little bit of your friend. So, I see, how can you say that Judas' traditional, the child of God? But, before to say, how can be it, I think, on the other 10 disciples that

abandoned Jesus in Gensemannis, and they were like rats. I think on Pedro, that jurors, I know this man when it's pressionan. So,

So he says, Seniors, Judas not was, neither the first, nor the last

person that has tried to Jesus, only that was the most famous.

And I know another contraste more than the of the of the people,

because both were the group of the disciples, both

were the same things, both both passed the

same the same, the time, when um went

those the times the man and there there the

same the semehanza. Listen to this. Judas not was demonied. Although he said the devil

entered in him, no says that's in demonio. Judas was a legalist. You know? Why did you? You know,

because Judas took the life? Because no he was received what Jesus came to

give to the day past. In bed to go to the cross, he was he was

to the temple and he no he got he. When fracaso in his

ban intent of the and there are many who have suicidated spiritually trying to

continue the saner doctrine. What is Peter, humiliated, always receptive to the message of grace,

because he was the only that was a great- was he was a matepata, he was

to do you to do that he was you're saying Dante you're saying, Dante, you're

you're you're not, I'm, I'm animating to the people to grow,

what means that you can't that you're to to hear this, not to do you

know to do you know to be to be a and you you're going to and you

not is for grace not you will be to be able to think you're going to have to

think things and more of decisions that take front of the altar are going to

conforming a decision but are many decisions to be to come to another they're

to be to be to be to to contribute to a relation profound context

with God during my adolescence I took a lot of decisions, of being a Christian,

to be a Christian, to redificing my life in God, to rededicate my

redification and my rededication to enter a service in time complete, to try to better to

my parents, I did my hormon to God a lot to do because

they had and they were going to give to more than a way, I'm going to be

to be and I'm and I'm and I'm sure of the and I'm sure that I'm sure

in a consequence only two or three days after the day after the day

to be the time and the time I'm never until the time

never never I'm never yet never I'm but those three

four days put in the fundamental for the decision of the the

day my life is so and still being so, but I not have

been able to take the decision if I would have been the first I'm going I'm

growing, I'm growing taking a decision at the very. My growing

my seems incoherent but he he's he's when

we're that we know, he he knows that we can't we can't

do the sermon of the song I'm no one

of the things that said he He knows when we act us

when we're not Christian the love of the Lord is pegadiso persistent I'm going to

this as always I'm going to give susceptibilities I know a father the story

of a father to that I'm that I'm that never

he never brought his his his words because he was

created to the Antigua and repeated the story and

And even he is violent and difficult, the children love, the people are, they're and they respect. But a pap, as well as all the way, all the way,

this father has been to look with the demonies of his infancy. Because he was not easy his infancy too.

With his own father that never was satisfied with him. And Daniel, and his little,

who I'm to call Jr., have a relationship straight, that begins to disintegrars to a little a little, as

a measure that the little bit of the junior and he's going to know how is the

father. Well, a time, Daniel, enter to the house, tambeating for the

alcohol and begins to abuse physically of your husband. And when the

children, are two that come in the house, o'clock, they're they're doing

the father and they're not to get a mom. Junior, agar Daniel

of the Cuello of the camisa and he put contra on the paris and the other brother, and the other brother, he tries to grab him of the Pirene and the brasus. And when the gritty, if the yantos and the yankal end up, Daniel

he's tambalé, and in the barracher, he does a point that he got a point of a destroyer his family. And humiliated and unhojado, he

apart of the family and he's out of a portazzo. And more later, when the children, you know, he's a man parada in the entry of the

house. It's the time. The mom said, I'm starting to be concerned to be your father

there's there's a in problems and you know he's not he's I'm sure he's

my mom he's no no no don't you're you're you're and a

again and a again he's his father in the house uh the barrio

he he's he's he's he he's he's he's

his father Daniel desplomado debo of a arbor, musitating a Tristing a trite dialogue

Imaginarianer with his father's still A man, he said, Papa, I'm a disaster like always me you know I'm not a family.

And the I hear the words lacrimosa of his papa, he gets to understand because he's

like he's finally. Daniel, he's he's trying and he his son, his son,

he goes, Papa, you go to his house. I think now I'm

I'm to his papa, a barrable, he's a man, he's a man, he's he's a

man, he he's a tamboyant and cross the park, and Junior, at the beginning,

he's he's going to say, I'm saying, I'm, you know, me try to detener,

because I am I, and Daniel tried to to escape of his his son, but the

junior to make a circle and he he's about, come, come,

you know, I'm, I'm, I'm, I'm, tryb't to get to

stop And when Daniel has clear that no can't escape or to be able to his son, Junior, he's still and he's still and he's got a

inhojaro, because of the love inconditional, implacable and testarudo of his son. No. It's not how

feo to his son, his sonniga to have to him to him know. He no merce the

love of Junior and he has been a father terco, yet he's done of defectus.

He's many times, many times. It's been a fraud. And it has been

and it's a hogar the words of Junior, but no it's this story

is very very very much to me we. We can a God

that's that's not to be not quite we're our life.

He negate to exclude us. He knows we're we're

not we're we're not in construction. For that It seems ridiculous, incomprehensible, that

still the Christians continue prefering the V of vendetta than the G of grace. Like if the Lord would have been made to us to have beengette to us. Necessesitamous with urgency, a liberation a level global for that the

millions of demons that are meted in the churches, they'll leave and for that we'll come to do this corrupt and patetic copy of what some other one ever we've we're we're we're

we're we'll come to do we'll let's do the church a aroma of grace a g

a p of pardon I want to hear of you if you you're doing this this evangelio

is for you how you love the I'm I'm I'm I know you

I'm I'm you know I'm God you he said a he'd do a a brazo that he'd

do a a I said he's that he he's he's he

you know you're you're to be to be and perfumar that come to

come to the father you have been desperately you he's

he's the God you know you know you know you

know he he needs and with me God he

he he in my life you I receive I

I know my name in the book of the life. No, me

soelt, sir, I don't to let you're not for my my own,

but I'm repeat with me, and as you know, I'm a disaster. I'd

say, I'm a madroso but you're you're so you want to

go to you, I'm to get to you, I'm to go

to your words of the world, to the words of the

grace amen! And amen. I'm going to ask for those those people that are looking

of their times, no important what he has passed with your life, me says the Lord,

that he a lot, that he a lot that he he has that he has done the

life of his life of his but he has done the purpose for to use you to be to be

you want to you get to put you to get to your hands, to where you can

the The Lord me says that today, that today, something will happen to occurrary. Milgrows are going to come to occurrary. I feel that the Lord will be that an eye no view, nor heard you, nor have you

have the Lord. And there, I'm going to pray for you. I'm going for any other the earth where me are looking.

That the Lord, traigas over you, the urgency to despidir an olor grato, the urgency of there,

there are people there people pardoning in this same moment. The Lord me He also, he's a mimes, pardoning to his

children, there's a children pardoning to his parents. The Lord shows people pardoning to his conjuice, a son,

that he was a man that he was going to he'll be the sameor, that you have to have been a good

to have been to have been to be a judge. There are atted, that have been atado for years

that's that's going now. And the Lord me says that you say, today,

you have to do you have to your justice, the justice that you've

done in my man's proper. In my I'm a unison of there's a question of there's a unction of

there's a reason where the when you're going to give to you're not sure because you don't you're to give to your father in a corner and I'm

a bit of to make to make you're because you've got toxical to get

to talk you're to be you're now maybe not even even

be I'm even living in the eternity or on the

other other other other other other front let's

let's man man man man so man so so woman

liberer a person I'm I think I'm, to your leader, to your pastor, to that ex-apostal,

ex-pastor that you had, because maybe not dispensed the time that you needed, because maybe abused your

confidence, he opened your heart, and then sparramed your secretos and you you know

confiads in nobody. Pardonalal it. No, it's a pain. Viaja Libyan.

I want to pardon to the friend you to be to you know, I'm

you, pardon is a ex-pareja, that nobio, to be the who's

he's t he's tuffo, yeah, it's, it's, I'm saying the old you want to be you know,

and you are to you're to you're to be to the Lord, I'm,

if the Lord, don't say as you're not as you're as you think you

feel like because Kaifaz. Sal of the patio and gore to the cross.

Give to a little legalist and go to the grace. And you'll see how the culpa

is going. Uye to the dispensators of the and then the dispensators of the people,

they're going to say when you're going to you're going to you're and crucifical. You're going to say your

children, they are going to get to the power and the authority for that you can't sanar the cancer, they're going to

to bring to you? For favor. They're in busteros. Anya that maldice to who God manned to to love, no merce

that you carry you to carry to the grace. And then then you're for having enoged with

God. For those times that you think you that he must have intervened and not he did it?

For the times that you're asked for sanity and the person has been for those infortunes for those tragedies that

today do you know, you know, liberate. Viaja Libyan, I know what I do. The life is too short to carry to get that many of the many that's going to get more than to get more than what you'd get to pay, and you'll beatted more atted to what you'd like soniabas.

Via libyan, cuelles over the cuelloo and aghre de grace. Orvidate to the vendetta. The vengeance Not in our jurisdiction. Our family not operate so.

In our family, we're not our family, we're not. For the most we're in river. We're not, this church for all the world.

For that we're for all right. There's restrictions. Still, they're saying that if we're we're going to take a distance social, and

here we're saying, I'm sure that we're going to forget us to get to be able to go to the people, because so we're not

our family or all, or nobody, as I said, Mama, when I said to serve at the table.

Everyone at the table nobody nobody nobody and we're so we're just going

to get this food to the nation. You know so the Lord. We love. That God

you give. That God that God be a redacted to you. We're we're talking

we're not before. The next time we're to do that together to do that final

to be able to you can you can't come to be you're part of this rio that

you for this day. Squadon of the Airsiton of the Airsides, Squadron of Combat in Combat Contrae against the invasorasor Firmes. Auxerreem

as a talon dioso. Chau! That God God, God, God, until the Domingo to come. Welcome to River.

I don't know and I've hearded you're reconnocy your voice saying, no, temas.

I'm here. The father me bio for you. And me curates the Errors.

My Jesus All my Cargues Allas my cross, I'm

so much I can't understand Ongo your voice saying, one and

another again Oh, oh, you're welcome you're Amado

One and there again again to be a river You're Amid Abandoned

and Perdido and Perdive you recons me Sanast me

Jesus moves