In the name of the Father, of the Son and of the Holy Spirit, we are going to read
the Holy Scriptures.
Continuing in this second part of the Testimony of Christ in my life,
under the same name as it has been known, and many of you have already read,
the series of Alberto.
Under this same series, we have discussed why I came to be a Roman Catholic,
how I came to be a Roman Catholic.
At this time, we have, according to the same word of Jesus Christ that I received
in the days of my conversion and salvation in Christ, according to the book of
Hebrews, chapter 8, the Message and Testimony of Christ in my life,
at this time.
Chapter 8 of the book of Hebrews.
Let us read the word of God.
So, the summary of what has been said is, we have such a pontiff who sat at the
right hand of the throne of the Majesty in heaven, minister of the sanctuary and of
that true tabernacle that the Lord sat, and not man.
Because every pontiff is put to offer presents and sacrifices, so it is
necessary that also this, referring to Jesus Christ, had something to offer.
So, if he were on earth, Jesus, he would not yet be a priest, having still
the priests who offer the presents according to the law, which serve as
forestry and shade of heavenly things, as was answered to Moses when the
tabernacle had to be finished.
Look, it says, do all things according to the law that has been shown to you in the
mountain.
And the great divine admonition is, do all things as you have seen in the
mountain, according to the law that has been shown to you.
In other words, no more, no less.
It is precisely the base and root of the religious and spiritual conflict of my
life, which came to take place in that same dilemma.
How far and when I, as a Catholic and priest, was doing, according to what God
had shown, not only to Moses, but to his own apostles, and had later manifested in
the same person of Jesus Christ.
From Moses, passing through the prophets, reaching the birth of Jesus, and his
ministry, as well as his crucifixion, death and resurrection, and then in the
establishment of the same Church of Christ, in the days of the feast of
Pentecost.
It was in all that trajectory and biblical journey that I began to live this great
dilemma.
The dilemma of how far, as we said in the first part of the testimony of Christ in
my life, how far I was going to incline to one side or the other, or I was going to
remain in Scripture, in tradition or in the magisterium, or both and the Bible,
as I had already responded to it since my childhood, and religious and priestly
preparation.
Magisterium, tradition and Bible.
Already in this process of conversion, tradition is going to be on one side,
the magisterium is going to be on the other.
And more than I was answered, not only to the fact of why I became a Catholic,
the Word of God begins to clarify to me why I must stop being a Catholic and a
priest to become a Christian.
In these two stages, in this hour, we are going to contemplate, in this
second stage especially of the testimony, we are going to contemplate, not only to
hear and not only to experience, but to see, to contemplate how that
experience took place.
And we are going to do it in the order in which the Holy Spirit brought me to
conviction by the Word of God.
Glory to the name of Jesus Christ.
It is the faith that comes by hearing, and hearing by the Word of God.
As that faith was coming closer to me, so that I could believe my Savior,
in what He said, in what He offered me, in what He did for me even, on the cross,
I began to be led by the Holy Spirit, from part to part in the Scriptures,
reaching the book of Hebrews, chapter 8, to get to know myself as a priest,
about my own identity with Christ.
Was there any identity as a priest with Christ?
Well, this was in doubt, and soon the Holy Spirit gave me the answer, the solution,
reaching Hebrews, chapter 8.
We are going to review the reading that we did in chapter 8, to verse 4.
It says in this verse 4, So if Jesus were on earth, he would not yet be a priest.
Tremendous impression for my own soul.
He pierced it like a sword.
He pierced my soul like a sword, this word.
That's right, the Scripture in this same book says that the word of God is like a
two-edged sword.
I felt the same pain of a sword piercing me, not only the heart, the mind,
the reason, the thought, the feelings, the emotions, but also my own soul.
It was pierced when I came to this verse, after years of repetition, after years of
having read it, after years of having known it, and I came to believe for the
first time what is written.
It says, So if Jesus Christ were on earth, he would not yet be a priest.
Even more, the proof and the evidence in the search I made for my priesthood with
Christ, came to be here as an absolute answer and final solution to the dilemma I
was suffering.
I was looking for that identity of my priesthood before the New Testament,
I was looking for it even in the Old Testament, waiting, even in the Jewish
priesthood, to find that identity of my Roman Catholic priesthood, of the Roman
Catholic priesthood in general.
I wanted to know that apart from the Magisterium, apart from the religious
tradition, this priesthood that I had embraced, came to be identified in the
pages of the Holy Scriptures.
What had never been told to us, what had never been taught to us,
but that my soul already sought, urgently needed, that identity.
I was not yet sure that as a Catholic and a priest, the identity that the Roman
Catholic Magisterium offered me, and the identity that the Roman Catholic
tradition offered me, going through all the Catholic priesthood of all the
so-called Fathers of the Church, that that identity that I had learned in
that historical and religious trajectory, could be found in the pages of the Holy
Scriptures.
And from the beginning, I go page by page of the Old Testament, from Genesis,
in search of that identity.
And what a surprise for me to know that not even the pages of the Old Testament,
in the same Jewish priesthood, my Roman Catholic priesthood, had no
identification with the Jewish priesthood.
For example, what are the areas of evidence and testimony of Christ Himself,
in the pages of the Old Testament, that my priesthood did not correspond to
Him, nor He had established it.
Among the evidence pointed out, I begin to notice, that the Jewish
priesthood, among the things that it never received, not even the High Pontiff of
them, like Aaron, never received authority or power to forgive sins.
Strange.
I say, but how is it possible that the same Jewish priesthood does not receive
the power that was transmitted to me by being ordained priest.
Two powers are transmitted in the ordination of every priest, by the bishop
who leads him to that ordination, or in the ordination of every man.
Because that person is a man, and he is not a priest yet, until this process of
the sacrament of the order takes place.
In other words, that man becomes a priest through the transmission of two powers.
His studies did not make him a priest.
His theology, his philosophy did not make him a priest.
His priesthood did not make him a priest.
His good mystical experience that he could have obtained through the book of prayers
and his prayers, his good conduct, as the most exemplary, above all the
exemplary in the human being, did not make him a priest, no matter how pious he was.
He did not become a priest, none of that.
He becomes a priest when the bishop transmits to him two powers.
The power to transubstantiate and the power to forgive sins.
This was what I received from the bishop that would lead me to the sacrament of the
order.
Under this liturgical process, my hands were tied with the priest's
stole, a symbol of the sacramental power, and in the same way, closing my fists as a
symbol of that same power.
When this process took place, the bishop, imposing his hands, began to transmit
those two powers, the power to transubstantiate and the power to forgive
sins.
As for the Easter sacrifices and all kinds of sacrifices that I knew I had been
studying, analyzing, scribbling in the scriptures about the sacrifices that God
himself had given to the people of Israel, I noticed that even at the time of
offering these sacrifices, these sacrifices were never made as a magic art.
In other words, the animal was an animal, the blood of the animal was the blood of
the animal, there were no conversions of anything, there was no transubstantiation
of anything.
God says, you will sacrifice sheep, and sheep were sacrificed.
There was no change of sheep to another nature or another species.
It was still blood and meat, both the meat that was burned in the fire and the blood
that was spilled from the altar.
It was blood of sheep and that was meat of sheep.
There was no metamorphosis of any species.
God did not order it, God did not reveal it, God did not teach it.
That is why Moses could not be different, Aaron could not be different, the
patriarchs could not be different from the first sacrifices that were celebrated.
God had already taught them that the same one who made the first sacrifice,
the same one, in the garden of Eden, as he did, he transmitted it to the people
of Israel later.
Adam and Eve took off the leaves of the fig tree to dress them with leather
tunics, which indicated in advance that there had been animal sacrifice.
There had been bloodshed, pointing as a symbol, not reality, as a symbol,
as a type of the same sacrifice of Jesus Christ centuries later and of his blood
shed for remission of sins.
But the priests, even with all that knowledge, the Jewish priests,
never received the remotest idea that something special, something magical,
was going to take place at the time when they were offering the lamb.
Paschal, not even.
In the moments or events of the most special sacrifices, nothing took place.
Everything has always been the same.
The animal has always been the animal, before the sacrifice, after the sacrifice,
after the offering, everything has always been the same.
Nothing has changed.
Nothing.
When the bishop transmits the power of transubstantiation, he is saying that he
is transmitting the power that the priest will receive according to the tradition,
according to the Magisterium, but not according to the Bible, not according to
the Word of God.
This was the root of the disconnection between my problem, my dilemma.
That I could appreciate everything that the Liturgy offered me, up to that moment
of my ordination, I could appreciate it in the religious tradition, I could
appreciate it in the Magisterium and under the Magisterium, but I could not find it
in the pages of the Holy Scriptures.
I could not find it since God initiated the first sacrifice, going through Cain
and Abel later, reaching later Moses, going through the prophets, and reaching
Jesus, I find myself, even with Jesus in the Gospels, in search of that identity of
my ordination with Him.
I say, now yes, I have to find it here, now yes, possibly they did not talk about
it in the Jewish sacrifices, but now in Christ I will find my priesthood.
And how extraordinary that the disconnection was even more dramatic,
because following Jesus, I follow him to where he came to heal the paralytic,
and there, being in front of the paralytic, he says to him in this way,
get up and walk?
No.
He says, son, your sins are forgiven.
What do you think happened?
What do you think the Jews understood?
In other words, that Jesus was blaspheming.
Immediately, a confrontation arose in the air.
Who can forgive sin if not only God?
And they look at Jesus, and Jesus in response to the admiration, not only,
but to the consternation and doubt of them, and Jesus looks at the paralytic and
says to him, so that you know that the Son of Man has power, the power to forgive
sins, I tell you, get up and walk.
Hallelujah, hallelujah.
The paralytic gets up to walk, not only as a healthy person, miraculously
healthy, he gets up to walk as redeemed, liberated, because Christ forgave his
sins.
Sign and evidence, his own health came to answer this, his own health came to speak
of this.
He says, so that you know, if you want a sign, so that you know that the Son of Man
has power, has power, something that the Jews themselves knew, that he could have
appealed and said, so that you know that I as a teacher have power, or that the
Jewish priests have power, they knew that the Jews did not even believe that,
because God had already taught them differently.
He says that they said, who but only God can forgive sins?
Jesus was not only declaring the sign of his own health as confirmation of the
forgiveness and remission of the sins of the paralytic, but he was demonstrating
something.
He was demonstrating that he was not only the Son of Man, he was demonstrating that
he was God manifested in flesh.
Who but only God can forgive sins?
In other words, to whom has God given the power to forgive sins?
To what man?
To what priest?
To what patriarch?
To what prophet?
God never gave only the power to forgive sins, he did not even give the power to
transubstantiate, he did not even give the power to change the animals to the body of
Christ and to the blood of Christ, because even that was not done,
not even in type, not even in symbol.
Much less, since that sacrifice came to himself through that victim, holy,
exalted and majestic, who came to be Jesus Christ, as the lamb of God who removes the
sin of the world.
How could man do such a thing?
Even before Jesus did it.
Going from this moment, I could understand in front of the paralytic, I was already
there, I was already meeting Jesus around the paralytic, and I was already beginning
to celebrate, not my distance from Christ, I was already beginning to congratulate
myself for my closeness to Christ.
And it is true that as I approached Christ, and Christ approached me for his
word, for his doctrine, for his teachings, for his commandments, I began to give in
to the word of God.
This, of course, began to take me away from the religious tradition and the
religious magisterium.
It was not compatible, there was no relation, I could not coordinate,
I could not draw any analogy between magisterium and tradition, and what now
the Holy Spirit revealed to me through this word, about my identity as a priest
and Christ.
The Scripture came back to my heart and to my own conscience, to be heard in verse 4
of chapter 8 of Hebrews.
So, if he were on earth, he would not yet be a priest, Jesus Christ.
He is no longer talking about when he was, and when he was, I was able to appreciate
how I followed his path from his birth to his crucifixion, burial and resurrection.
I was able to follow Christ, even in the experience not only of the paralytic,
but in all the other experiences, that only Jesus could grant the
forgiveness of sins, and he did not grant that power to anyone, not even to his
apostles.
And now they were not the Jewish priests, now they were the apostles of Christ,
in whom I sought that identity, because they had already taught it to me.
They had told me that that power was transmitted by Christ through Peter,
and then given to the rest of the apostles.
However, the Scriptures offered me the opposite.
Jesus did not grant it, the apostles did not exercise it, because only Christ
exercised it, the power to forgive sins.
It was only Christ who was going to be not only the victim of sin, but he was going
to be the only priest, the only priest, who was going to celebrate his own
sacrifice.
This sacrifice could not be given to any priest, Jewish or non-Jewish.
It was Jesus who came to offer himself, so he had to be a priest.
He did not go to earth according to the Jewish custom.
This is what the Holy Spirit revealed to me, that Jesus himself, ministering,
preaching, teaching, was not a priest according to the Jewish custom.
However, he was a priest, but according to another order.
Let us come to chapter 5 of the book of Hebrews, to how the Holy Spirit himself
makes me understand why Jesus, in chapter 8, why he did not become a
priest, and why even now, in this moment, in this 20th century, if Jesus were now on
earth, at this time, at this moment, in this place, or anywhere in the world,
traveling the whole world, nowhere, even in Israel, Jesus, in this moment,
in this century, at this time, would never become a priest.
Nor a Jew, much less a Roman Catholic.
Why?
Chapter 5 of Hebrews, and here is what the Holy Spirit offered me.
Verse 5.
Thus also Christ did not glorify himself, note well the expression, making himself a
pontiff, but the one who said to him, the one who said to him, you are my son,
I have begotten you today.
As it is also said elsewhere, you are an eternal priest, according to the order of
Melchizedek.
This was the order.
He was not a Jew, he was not the order of Aaron.
It was the order of Melchizedek.
No Jewish priest, including Aaron, no high pontiff in Israel, could come from
this lineage.
But even more, not even the apostles.
Not even the apostles.
For I had been taught the tradition that Peter received that transmission.
Peter received the power to transubstantiate, in other words,
to make the sacrifice of Christ, to celebrate the Mass, they say.
To change the species of bread and wine, into the flesh, the blood, the soul and
the deity of Christ.
According to the Council of Trent, in its decree of 1546.
Not even the apostles.
Peter, not an apostle, could be in the lineage of Melchizedek.
Even more, the lineage was such that there was only Christ in Melchizedek.
According to the order of Melchizedek.
In that order, in that lineage, there was only one priest, not even two.
Just one.
And that was Jesus Christ.
Already prophesied in the same book of Genesis.
And given Abraham, the father of faith.
How strange, that the promise was not even given to Isaac.
That it was not even given to Jacob.
That it was not given to Moses.
That it was not given to any prophet, except Abraham.
Hence the scripture says, By grace I am saved.
By means of faith.
It is faith, by which we receive the grace of Christ.
To be able to be saved.
Hallelujah, hallelujah.
Glory to Jesus Christ.
It is faith, the channel, the means.
The only channel, not only the channel, the only channel.
By means of which, runs, flows, the grace of Jesus Christ.
That reached me, for the remission of my sins.
And for the remission of their sins.
I was in that search.
When I saw that my own identity as a Roman Catholic priest, had nothing to do with
the apostolate.
In other words, with the apostles of Jesus Christ.
Then, if I do not find it in the Jewish priests, if I do not find that identity of
my priesthood in the Jewish priesthood, if I do not find it in the apostolate,
if I do not find it now in third place in Jesus Christ, because he himself displaces
me, now I find myself in front of Gedur, no longer in front of Aaron, no longer in
front of the Jewish priests, no longer in front of Peter, no longer in front of
Matthew, Mark, Luke, John, I find myself in front of Christ, as not only a priest,
as the only, the only, the only priest.
This is what the Holy Spirit leads me to know, and to read.
That I already knew it, that I had already read it, that I had already memorized it.
This is the biblical text that the bishop gave me at the time of my ordination.
This is the biblical text that was written, stamped in gold letters,
and with gold, with gold powder, in the invitations to my priestly
ceremony.
This text.
And the one that is written in the ordination of each priest, today,
this one.
Thus also Christ glorified himself, making himself a pontiff, but the one who
said to him, you are my son, I have begotten you today, as it also says
elsewhere, you are an eternal priest, according to the order of Melchizedek.
The same bishop who transmitted, according to the tradition of the
Magisterium, those two powers to make me a priest, and to make every man a priest,
each bishop who orders the men who are going to be priests, that same and those
same bishops, make a quote of this text.
You are an eternal priest, according to the order of Melchizedek.
And this pronunciation is said to the priest.
To the man who is becoming a Catholic priest.
What does this mean?
To what extent does this relate to Christ as a priest?
To what extent does this relate to me?
Did it relate to me or distance me?
Did it bring me closer or farther?
It brought me farther.
Because what the Holy Spirit gave me to know is that Christ came to be the only
one, the only one, the only one who, divinely decreed, came to be a priest for
everyone.
Hallelujah!
In other words, not only a priest for everyone, a priest, not only for everyone,
a priest now and forever.
Glory to God!
A priest now and forever.
Then, did Jesus displace me or receive me as a Catholic priest?
He displaced me.
Even more, he accused me.
Let's see why.
Let's see why in this same trajectory.
Matthew chapter 24.
In his prophetic sermon, Jesus prophesies and speaks of the Roman Catholic
priesthood.
And not in favor of him, but quite the opposite.
As I was convicted of this same teaching, the alarm in my soul rang, and it rang
loudly until it crossed my consciousness.
Matthew chapter 24, verses 23 and 24.
Of both powers that are transmitted from man, who is a priest, here Jesus
pronounced himself in prophecy.
I mean, in prophecy.
Verse 23 says, Then if any of you say, here is the Christ, or there,
there is no liturgical expression or religious teaching in the whole world that
gives more to this prophecy than the Roman Catholic Mass.
In other words, everything we can find in the world of religious experience related
to any kind of sacrifice, is not found in the prophetic fulfillment of this
prophecy, if it is not in the Roman Catholic Mass.
Let's see why.
It says, Here is the Christ.
For reasons of the transubstantiation, which is called the mystery of the Mass.
For reasons of that transubstantiation that alleges the religious tradition that
takes place in the wine and the host that the priest consecrates.
It is said that this host and this wine, after the consecration, cease to be host
and wine and become in the flesh, in the blood, in the soul and in the deity
of Jesus Christ.
In other words, when the penitent receives this host, he is receiving, according to
the canonical law and the Roman Catholic dogma, the Roman Catholic tradition
receives what?
It receives Jesus Christ.
It receives the body of Christ, his soul, his deity
Jesus says differently.
And here is Christ, or there, do not believe.
It was taught to us from the minor catechism to all children, to the major
catechism, it was taught, it continues to be taught that it is in the Mass where we
receive whom?
Christ.
Jesus says,
the Council of Trent is pronounced saying that the person who does not believe that
at the time of the consecration of this host and this wine the body of Christ is
not present, the blood of Christ, the soul of Christ and the deity of
Christ, that person is not only a heretic but is condemned eternally and falls under
the judgment of the angels, archangels, seraphs, cherubim, the whole celestial
court seeing Mary queen of heaven, of God the Father, of Christ your Son and
of the Holy Spirit, anathemas of the whole world and of all kinds against the person
who does what Christ says he must do.
Do not believe, do not believe that lie.
What is the lie?
So if someone tells you here is Christ at the time that the priest offers the host,
that is what he is saying here is Christ.
The penitent that is what he believes and at the time that the priest withdraws that
host or what is left of the consecrated host what is left, even the pieces of it,
what is left, this is still considered that it is the body of Christ,
the soul of Christ, the blood of Christ and the deity of Christ to the point that
these elements are worshiped in the Roman Catholic liturgy as Christ himself,
as the person of Christ.
Once the Most Holy is exposed it is closed with a key and every person who passes in
front of the consecrated is presided over and kneels with a certain patience that
there is the body of Jesus Christ that there is Christ.
Notice the two directions in prophecy first it says here, the word here here is
Christ and now notice the other grammatical term or there in other words
here at the time of receiving him the penitent there when he is already on the
cross or he is taken to the sacristy and he is locked in a safe box until the mass
is celebrated again.
Listen because if some say here is Christ do not believe my identity as a priest
cannot be appreciated my identity as a priest cannot be found because I am
finding the opposite to what I seek my identity with it I am finding that neither
the mass identifies me with Christ the first power I receive from the bishop who
orders me to be a priest nor the remission of sin or forgiveness of sin that I grant
in the confessional to the penitent.
What is worse
outside of the mass and the confessional is not yet reaching the penitence it does
not exist.
Let us come at this time to the book of Hebrews and let us hear from the sacrifice
to the forgiveness of sins how Jesus is not only the victim but also the priest he
offers himself chapter 9 of the book of Hebrews at this time chapter 9 verse 24
says because Christ did not enter the sanctuary as a figure a figure of the
sanctuary or a figure of the true but in the same heaven to present himself for us
in the presence of God and not to offer himself many times to Christ nobody
offered him
The Jews killed him, but no one offered him as a sacrifice.
Christ offered himself for you and for me.
His own priest celebrates his own sacrifice.
There can be a greater zeal than this, it is the zeal of God.
I mean, it is the zeal of God.
In everything related to the redemption of the human being, in everything related to
the love of God, no man can intervene, no man can mediate, no man, no matter how
holy he is, can relate.
God left this prerogative to himself.
That is why the Holy Spirit says that God, who magnifies the mystery of mercy,
1 Timothy 3, verse 16, magnifies the mystery of mercy.
God has been manifested in flesh.
Man, patriarch, prophet, angel, archangel, seraphim, cherubim,
no.
God, God himself has been manifested in flesh.
God has kept the absolute prerogative of saving me, of saving him, of redeeming me,
and of redeeming the human being.
And not to offer himself many times.
Nor, not only does God not grant this to anyone, neither as a victim nor as a
priest, this exclusive divine sacrifice.
He does not grant it to anyone, but neither does Christ himself require to
repeat it.
Once the sacrifice was celebrated on the outskirts of Jerusalem, on Mount Golgotha,
on the cross of Golgotha, on Mount Calvary, that sacrifice was made,
celebrated, offered, from that moment, forever, never.
No more, no more repetition, not even to Jesus, not even to Jesus, no repetition.
Listen well, how much transcendence was this having for me, in search of the
relationship of my Roman Catholic priesthood with Jesus Christ, my Savior.
And not to offer himself many times.
How is it possible that Jesus, not offering himself many times,
I, after 2,000 years, that he offered himself only once, in one place,
in Golgotha, in one country, in one point in history.
How is it possible that 2,000 years later, I repeat his sacrifice?
How?
Where?
And not to offer himself many times himself.
How does the pontiff enter the sanctuary every year with other people's blood?
Otherwise, it would have been necessary for him to have suffered many times from
the beginning.
If this had led to logic and human reason, as proposed by Roman Catholic theology,
through reason, through logic, not through the word of God, but through
philosophy even.
If this were to be proposed by God at that human level, then the Holy Spirit says
that Jesus Christ would have had to be offered, not only since he was in Golgotha
until our day, but before Golgotha, he would have had to have been offered
since creation and before creation.
In other words, continuous sacrifice.
But it was only once.
He says otherwise, it would have been necessary for him to have suffered many
times from the beginning of the world.
But now, only once, only once, in the consummation of the centuries,
for the atonement of sin, he presented himself for the sacrifice of himself.
He presented himself.
It is necessary to delete it, it is necessary to savor it, it is necessary to
participate in this expression.
He presented himself, the priest, the only priest.
He presented himself.
Who is he?
He is Jesus.
But how has Jesus been prophesied for this sacrifice?
As a victim only?
No, not a thousand times.
As the only priest, according to the order of Melchizedek, ordered eternally,
in other words, his priestly function, not only as a victim, his priestly
function, is being exercised right now, in his favor and in my favor.
In favor of anyone who believes this Gospel.
And the way it is established for the men who die once, and after the judgment,
so Christ was also offered once, to quench the sins of many.
And the second time, without sin, will be seen of those who wait for
salvation.
Glory to the Lord.
Amen.
Come, Lord Jesus, it is the clamor of those who believe and wait for you.
Come, Lord Jesus, this priestly function begins now, to identify with me in my need
for Him.
Now I am the one who seeks a priest.
Now I am the one who seeks a sacrifice.
Now I am the one who believes that priest and that sacrifice.
For me, for my sins.
For my sins.
Not in another priest, but in Christ.
Even if he had been on earth, he would never have been a priest.
I said it before, I repeat it now.
How the Holy Spirit brought me that conviction, that he was not only not a
Jewish priest, as he proved in his time as minister in life, but now much less,
much less in the 20th century.
Much less Jesus, if he came, if he lived, if he ministered at this time,
if he walked through the streets of our towns, cities and nations.
Right now, Jesus would not be a priest.
And much less a Roman Catholic priest.
Read the word with me, and believe it.
Not only read it, and hear it, but believe it.
It says, if Jesus were on earth, he would not even be a priest.
Notice that the Holy Spirit does not say, when he was on earth, it says,
if he were now, in the present time.
This Bible, which was inspired 2000 years ago, is now talking about this time,
this time.
If he were, as time went by, through 2000 years of time, this message has been
saying, every second of human existence, in 2000 years, it has been saying the same
thing in every part of the world, that this Gospel has been preached.
If Jesus were in any country where this Gospel was preached, in any place,
in any situation, if Jesus were in that land, in Mexico, in Guatemala,
in Puerto Rico, in Spain, in Argentina, in Chile, in Peru, in Honduras,
wherever you believe that Jesus Christ came, in Israel, Jesus would not have been
a priest.
Look at it well.
Even if there were the priests that the present have, according to the law,
in other words, even if there were the priests, Jesus, I repeat, the Holy Spirit,
would not be a priest.
In what sense?
In the sense that the religious tradition has wanted to put Christ himself,
not only the Catholic priest, but the Catholic priest himself, has wanted to put
Christ in the position that he never was, that he is not.
How is that?
He has been relegated behind the priest, and the Catholic priest in front of him.
When the bishop who ordered me recited the words, you are an alter Christ,
he already gave me to understand what I have just expressed.
He gives it to each priest, saying from this same Latin root, you are another
Christ.
To confirm it, to ratify it, he uses verses 5 of Hebrews chapter 5 and verse 6.
From both texts he uses the same bishop, to tell that priest that declares another
Christ, to tell him, you are a priest eternally.
Finally, now you understand, Nodolus, but now you can also look at the faith.
Why, not only did I come to be a priest, but why did I stop being a priest?
As you saw, why did I come to be a Roman Catholic?
And why did I stop being a Christian?
In other words, in all this dilemma, it is the Gospel that makes the
difference.
I say, it is the Gospel.
The Gospel makes this difference from the moment you are willing to believe it.
Not to read it, not to memorize it, not to have it as a book in your library,
or as a special book that is so special that you can't touch it.
And you have to leave it to the experts to touch it.
Because it is not true.
The mandate of Christ is to go around the world and to preach the Gospel to all
creatures.
Not to certain creatures, but to all creatures.
And whoever believes in all those creatures to whom this Gospel is preached,
and whoever believes the Gospel and is baptized, will be saved.
But whoever does not believe the Gospel will be condemned.
It is the Gospel that will make the difference in your life, believing it or
resisting it and denying it, belittling it and belittling it.
This is the invitation I received.
And come with me, because you also have the same blessing and promise.
Chapter 9 of the book of Hebrews says clearly in verse 28 of chapter 9,
going back again to read, So Christ was also offered once to quench the sins of
many, and the second time, without sin, will be seen of those who wait for
salvation.
Are you prepared, are you prepared to have only one priest as the only mediator
between God and men?
The preparation I am talking about is not yours, it is not mine either.
The preparation is of the word of God and corresponds exclusively to it.
That is why the Holy Spirit says, Faith comes by hearing, and hearing by the
word of God.
You can hear in two ways, or hear to keep hearing, or hear to obey, one of the two.
I invite you to hear at this very special time of your life, to obey.
In these promises we also find that we have a priest, as it was Melchizedek,
king of Salem, priest of the Most High God, in the lineage in which Christ was.
Jesus now came to be this priest.
No more promises of future manifestations.
The only manifestation that Christ as a priest had, came to be from Melchizedek to
him, until the moment he presented himself on the cross, for you and for me,
taking his place and my place.
As a priest and victim, he said on the cross, in the Golgotha, in this way,
Father, forgive them, because they don't know what they are doing.
And even more, he says, he is consumed.
He is consumed.
In other words, priesthood and sacrifice are fulfilled.
You have it within reach of your heart.
To the priest, the only priest, and to the sacrifice, the only sacrifice,
for the remission of their sins.
Father, in the name of your son Jesus Christ, at this time, I entrust to you
these lives, as they come under the conviction of your Holy Spirit,
to be delivered from their bodies and souls, I implore you that your Holy Spirit
communicates to their spirit at this time, as they receive Jesus, as the Savior and
Redeemer, as the priest and sacrifice of their lives.
Now, Lord, that you consider these lives, making them new creatures, and confirming
in them salvation, redemption and eternal life.
In the name of Jesus Christ, your son.
Amen.
This is it.
Amen.