¿Qué Haría Jesús? - Evangelio de hoy: Mar 20 ene - "Libres de verdad"

Episode Date: January 20, 2026

Hoy escucharemos al @padrejesuslc compartir su reflexión sobre el evangelio del día según San Marcos 2,23-28. Podcast producido por New Fire (@benewfire).

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Fid, from 16 to 18th of July, in Ben, Cassin. You know who will you? A Saturday, Jesus I was coming into the Sembrados, and his disciples began to wrankar spigas at the passer. Then those Pharisees

asked, Why do you ask your disciples, something that's what is not that's been on the time? He,

he has said, no, he has done what he did David, one that had had been a need

and they were he and they're and his companions. Enter in the house of God, in times

of the sum sacerdote Aviatar, he came of the pannes that only could not

could eat the sacerdotes and he gave to the other his

people. Then added he Jesus. The Sabbath was for the

man, and not the man for the Sabbath. And the the

other is the good good. Good days to

all those that the podcast. The Evangelio of

today, Jesus about the Sabbath, the Sabbath, the sabbado, the day of repos, and

we're going to be with the liberty. Some of you say, well, what has

to be this of this of this the repos, with the rest of the

Exodus, the deuteronomio are not about the time of the third commandment, of the

fact, that we we're we're we're we're we the

part of the deuteronomio, in the commemorated or so celebrate the Sabbath and the day of reposso as final of the slavitut. So this has

the people Israel that had been a slave of Egypt. Celebrate the Sabbath that God has liberated. That God has taken the slavitut.

And they're in that day to thank you to God, to be to be that that has given that

that liberty. and also to share with his family. Asying our comparison of the day of today, the Christian, our dominoes is this. It's a day of repose of not to work

to thank you to thank you. Because we have liberated, not of a liberation material and physical, as it was the of the slavitut of the people of Israel

in Egypt, but of a liberation much more important that is the of the pecado. We're not condemned eternally. We have a

murder eternal, assured, and Christ us liberate and us does the life, life eternal. So, why we

we're talking of this? In the Evangelio, resulta that the Pharisees they say

in Jesus that, well, why your disciples are working in Saturday? Because are

they're agarando the spigas. A they were like critiquing that they're saying, no,

and we're we're saying they're not they're going they're going to a camp and to crosser the camp, to

make a little of space, they're going to have to but not is that they're working. What I

want to this? That's the final, the beings were using the law of

God. In this case, to be, there, have to distinguish in the Antio Testament what is the law of God and what are

the laws invented by the humans. But, well, had a little tergivered the law that had a lot of the day of the repos that God had cared for them to celebrate with God to commemorate,

and they've been to have led to the extreme, to the point that, well, I don't know I can't crossar a camp because the law says that no I can't to get to rancar

spigas. Of actually, Jesus, more ahead, he will be, but well, then in the Saturday, if you get an animal, the burrow, the as well,

don't know, the pozo, no, you're going to look to make it, no, Jesus those interpela, saying to it. So, so it's a-you-all-as-all-a-all-all-so-you-all-a-old. So, it's like, if someone is needed, you, simply because it's a sabbado and not going to move-to-law, you're going to be to have that the person is a lot of or let's

say that's the point of how at final, quit or to lose the sense of the

way. So, we know, we've said, when we've said, we've done

certain things, or we have made to do something, it's for our

law is for the good, the law, it's for the fact, God, he wants

to give, but we're not the other we tend to look to change

the things, not, uh, a sometimes for soberia, for convenience, that we could we're

a little bit to this, as we're going to the laws of of the commandments, today we tendem to change them to benefitio proper,

no? How the we're diversed us, we're we're going, we're justificing we're not this is normal,

this is natural, I'm going to do it because all the world do it or well, it's the church has been

a little after. Well, the church is can or the church can say things that are the

same things are the same beings, we're not too God, but God is a lot is quite clear and it's eternal.

What he said God, after 10 years, so, so what he has said in the time that is eternal

because God not so but then the time is we tendem to just to to change the law and

we're coming being asclos of the law. Like these people that now can't move, you know,

I can't do say nothing, it is a clavent of the same right. Now, interesting because we're not

we're not the point, the people change the laws of God, for egoism. In the

the final, there is the thing of the ego, that we're going to get a

way, we're going to do you, a little to do today, to say, and I'm

going to be able to being slave not of the law, but of the law, but the in the case of the Jews are a little escloughed

of the law, we're now we do we're a little asclos of the

and the Pope Francis talking about this thing, says that there are many

types of slavery exclusitudes external physical of not not not

not to not there's in the but there are

some the clivities internal and many many types

no-se, blockes psychological, he's he's called carcels interiors, no, complexos,

limits of our character, for example, there are things that we're not we're and we're

and we're and we're things that we can't change so we do that we do that we're always

we're with that type of blockers, with that type of defects, of limits. So,

obviously that with this quantity of, let's let me the limits

internal, who can be really but he says one of these maybe limits or

or carceles if is the clavit is more the of the

ego um of the actually he before to

talk of this thing of he says he is the real

the reality that is the kind only in the liberty to do you, in the liberty to do what I want, but we're doing to do all what we're going

not just to be able to be really really liars. In fact, no, it's not us has been able to be. You can do all the, all the way, that you do a certain pleasure. But at the long, it ends up being a slave of those vices, those pleasures,

and not are really really really happy because you need another pleasure, other pleasure, other pleasure, other pleasure, to be able to experimenter something to feelicity, that not is the felon, and you're incerning in all this.

So he says, well, that's clavitut grave is the ego. Here we're going to develop much, but

just this ego, that at final, no, not us has to do we're not sure, we're all kinds

we're, we're all that's clavos of us we're not the other thing to

develop that not going to extend much but is that today about this thing about the ego

is the individual the individual not the auto-realization of the individual that is

a thing very egoistic let let's say that the realisation is a need

to be so what so what you do you do you do you do you know

when you do you you're you're you're you you're you're

a lot you you had a meta and you've gotst the objective, no see, to do you, et cetera. But that's to be a sentiret, also, you need to do that the same next or the day or the next to be more.

Necessesitstance more metas to be able to get because you're doing metas. But that's a necessity psychic. In other. We need another thing that goes more than the auto-realization, one thing that is more important

and that not is too egoistic, that is the plenitude. The plenitude has to be with a person in relation that and that's the same. But, well, this would be a very long to try. What we're going to pass

to you to be to-erisar and terminate. Is, what is the reality of the love? And is the that Jesus us invite to live. I mean, to start from the egocentrism, the word

the rightes of the power of liberty, came one of the Greek, the Eucharos, or leudero, that says it means to pertaincer to the people

of the and other comes of the Indo-Europeo that is Prae Prey are the the roots

of the right there is free of Pray Pray free which means that's

that's two concepts have to have to have been with filiation paternity and

confiance and the family I'm I'm a child of a parent

with a people of If I'm a child and I'm a father I'm not I'm

I'm a feel feel because I'm my father not going to fallar if I am sure

so I start to me I'm I'm I'm when I'm I'm

to see in my limits that I'm I'm I'm I'm so it

is very important to be children of a father

and be how the paternidad of have my, of God

very loved, has to be able with the liberty. When me see

very about the God, also that's me do a confidence,

I'm not so so I'm so my my own for my going to

do you do you do it for a no, no, I'm I'm

I'm free, because I'm a person I've done that I'm

that's I'm made the life that I'm think we're how

the with God and with the repose, with the Sabbath. Well, we're going to to go to hear here. Vivable. We've been

our relation with God. It's an invitation to that the day of a real relation with

God, to reposar being children, reallyent living, knowing us of a

God that us that he gave the life for us. And what we want that we

also we also we also, not doing the things like not the way,

but as he, like the, and confiating in that he, and if I do they're going to be

really a lot of that other phrase that said that said, I'm going to the truth will be

livers. A very good. God, God, God, Jesus, Roderges,

and we can see to our questions of Jesus and also in our platform

of Be New Fire.