The pursuit of happiness
is part of Human Nature.
The Christian faith acknowledges it.
I came to New York city,
considered the planet's capital city,
where you can find the synthesis of human ambitions,
to proclaim the message of the Beatitudes,
which introduce the divine's concept of happiness
to men and women of all eras
and cultures.
THE BEATITUDES in NYC, with ANTONIO CARLOS COSTA
"When Jesus saw the crowds, he went up on the mountain;
and after He sat down, his disciples came to Him.
He opened His mouth and began to teach them, saying..." (Matthew 5:1,2)
And that is the way the Bible describes the beginning of the Sermon on the Mount.
We, Christians, need to pay attention to this message.
And that is because people, specially in the ocidental world,
are gradually refusing to listen to our preaching.
And that is not because, in the last 350 years, we have been under the attacks of modernity.
But because we have not known how to embody the ideals of life
presented to us by Christ,
specifically in this extraordinary exhortation
named "Sermon on the Mount".
Inside which we come across the core of this preaching, called "The Beatitudes".
The Beatitudes
reveal with absolute clarity the need our species has for redemption.
Why do I say that?
When you look at those ideals, at those values, at that life project,
and you're led to say "that is beautiful!".
Yet, you and I can't manage to live up to that.
And why can't we?
That is because that is a life project that calls us to love,
and we have great difficulty to love. That is our species' issue.
We have unlearned how to love. We have ignored the Creator,
and we can't manage to treat others with respect.
Which took the father of psychoanalysis, Sigmund Freud, to say
that christianity is cruel to human beings.
"Christianity asks us to love people who are not worthy of our love,
and there isn't in our neighbours anything that allures our benevolence".
Christ thinks differently.
Christ calls us to live a life of love, and it is feasible.
The Sermon on the Mount can become something achievable,
When the human being turns to christ.
The church needs, therefore, I reiterate, to listen to this message.
Because it introduces the christian concept of true spirituality to us.
Any analysis of the Beatitudes,
and the mount sermon as a whole,
shows us how Christ describes with symmetry
the character of someone that has found reconciliation with God.
Because we can observe in the Sermon on the Mount
a harmony between opposites that we can hardly harmonise in our lives.
For instance, the calling to love our creator With all our being,
to live for the glory of His name.
But at the same time, there's a calling that leads us to understand the fact
that the path that takes us to God goes first through our neighbour,
that we should love the ones that have been made in God's own image and likeness as well.
It is also a passage that speaks to us about the necessity to embody christian values.
But it won't only deal with exteriorities, because it speaks of our hearts' motivation.
It is also a passage that shows us a harmony between personal ethics and public spirit.
Many times we see christians focusing on sex, tobacco and drugs,
but completely alienated
from matters such as famine, inequality, misery, the exploitation suffered by the working class.
The Sermon on the Mount evens things out.
It does not separate private sector ethics and public sector ethics.
It calls the born-again to love their children, their spouses, to love those who are near to them,
as also to hate exploitation, inequality, and the abuse of power.
It is a message that needs to be embodied by the church,
so that it keeps being relevant, and its voice, heard.
Because, if we live the Beatitudes
we would be presenting an alternative project of society.
And we must understand that we need to be different.
We can not elaborate any concept of grace
that will only serve to justify our knaveries,
and that at the same time won't express our likeness of Christ.
The promises the Beatitudes make to those who manifest these values
are promises that pass through any scrutiny of human reasoning.
You can look at those promises of happiness,
bring forward your questioning, you may examine it, you may list your doubts
and the promises will remain unshakable.
Because what they have to offer to us
is God's dream to our lives,
never dreamed by our species.
So, I invite you from now on
to dive in the most famous sermon of our Lord and Saviour Jesus Christ,
the sermon about the Beatitudes.
"Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Mathew 5:3)
The church need to be composed of true christians, so that it may be an alternative society in this planet.
And there can not be authentic conversion without the experience of this first Beatitude.
It is what we may call a christian experience of humbleness.
This humbling has, somehow, a relation with what we could call a modern, existentialist, nihilist humbleness.
A subproduct of the comprehension that we, as humans, are exposed to a hard, short and uncertain life.
So we are left, therefore, to undergo a dreadful anguish,
in a world that was not designated for our own happiness.
The difference between existentialism and christianity in a moment like this,
is that christianity claims that man will not find rest unless he rests in God,
and that God is real,
while the atheist existentialist merely acknowledges the misery of human condition
without a glimpse of hope for a solution to the human dream of happiness.
Simply put, if for some reason, the human species is decimated from this planet,
what will remain is what someone has once called an inattentive deaf coldness of the cosmos.
That humbling which Christ speaks about in the Sermon on the Mount
is of another nature.
It's not merely metaphysical, that makes men run to God,
looking for protection,
looking for a foundation to their happiness,
searching for a meaning for life.
That humbling which Christ speaks of is of moral nature.
And what does that mean?
It means that when you look to WWI, to WWII, to Ruanda, to Biafra, to Korea, to Vietnam,
to all these wars, to all men's history of exploitation and social inequality.
The bible says in Romans 3
that wherever we go, we leave behind traces of destruction and misery
and leads you to say "I take part in this".
And when this concept is associated with the character of God and the essence of the creator,
when, in truth, men look the law of God and realizes that there is not a neurotic God,
demanding the practice of stupidities that make human life unfeasible, and that which God demands is reasonable and makes sense,
human beings taste, thus, of this humbleness.
And what is it which God asks that makes sense?
God asks us to love.
Never let anyone trivialize the meaning of the word "sin" in your life. Don't let that happen.
"Sin" in the bible is to not love. The scriptures presents us to a God that demands us to live the life that he himself lives:
A life of love.
And when we do not love, we live a life that God considers sinful.
It has to do with something that we ourselves spend our lives demanding of our neighbours.
We want to be respected, we loathe people that treat us with indifference,
and we don't accept lies from others.
What God demands of us is what we demand from everyone else,
And in relation to that, that we love the one who is excellent
the one who maintains our heartbeat,
the one who is worthy of our love.
When we realize we don't live any of that, we taste that humbleness,
then we run to God,
not like beings that look for him in order to reach happiness,
but like beings that search for him, because we wish to find forgiveness.
So, what our Lord Jesus is saying it's that
that is the gateway into the Kingdom of Heavens.
God resists the proud, but gives grace to the humble.
What happened in this place, in the beginning of this millenium,
made many people mourn.
In this passage, the Lord Jesus speaks of a consolation,
which is communicated to those who weep.
"Blessed are those who mourn, for they shall be comforted." (Matthew 5:4)
That is the second beatitude.
It is a direct result of the first one.
The poor in spirit is the one who has tasted in a visceral manner
profound sorrow for not living to the glory of his creator,
for refusing to love.
Therefore, what the Lord Jesus is saying is that true conversion
unfolds a transformation that happens in the fields of affection.
It is more than an intelectual transformation,
it is something that involves human life as a whole,
starting from the heart, the citadel of the soul, the place from where all human decisions proceed.
It makes men respond with a penitent cry to the revelation that God makes of himself.
Which differs from sadness
that comes from the perception of the fact that the mistakes we made
in our past were not profitable to us,
that we are sewing what we sawed. It's much more than that.
It's contrition,
it's spiritually provoked pain.
It's knowing you sinned against a loving, holy, just being,
who is asking of you something that is reasonable.
We work very hard to eradicate this feeling from our lives: guilt.
We stand God in trial,
we free ourselves from all responsibility, blaming our mistakes on biology, on genetics, on the unconscious,
or on the political and economic conjuncture.
Nevertheless, Christianity proclaims, it insists on this matter:
That we must repent, and weep.
We have a lot of reasons to weep.
Both by what happened here, where many lives were decimated in a brutal manner,
and by what we are capable of doing to one another, which relies on our own involvement. Yours and mine.
To weep because we cannot correspond the creator's love with our own love.
Christianity treats us as creatures created in God's own image and likeness.
And that gives our lives immeasurable worth,
because it departs from the assumption that our behavior is conscious,
that our behavior is rational, it is accountable.
That is why we are called into God's presence to be accountable of our own actions.
And when that is done with tears, even if it is not done with literal poured tears,
but with a sincere heartache,
Jesus declares that we receive God's embrace.
Because it is impossible for someone to come before God,
with repentance tears, and not have those same tears wiped by God himself.
A God obsessed to communicate his forgiving love to anyone willing to repent.
The Bible says that we've got reasons to weep,
but we also have reasons to rejoice,
for God sent Jesus Christ, to die for our sins.
Christ experienced our death so that we could live his live,
and that is the core of the Gospel.
And that emancipates our spirits.
There is no need for rationalisations anymore,
we don't need to live looking for apologies for our misconceptions.
Simply put, we are loved.
Simply put, God, as he sees our silhouettes rise on the horizon coming back home,
ran to meet us, embraced us, changed our garments, put sandals on our feet, a ring in our fingers,
and celebrated our return saying "let's feast and celebrate,
for this son of mine was dead and is alive again;
he was lost and is found."
Therefore, Christianity wounds us, but Christianity heals us as well.
It makes us cry the cry of repentance,
but it also makes us cry the cry of thanksgiving.
The core of the Gospel is that God sent his only son
To wipe the tears of those who have a contrite spirit.
"Blessed are the meek, for they shall inherit the earth." (Matthew 5:5)
It is in this point of the Beatitudes' message,
that we realize the difference between christianity and morality.
Between the christian method and all the other moral codes.
Think of someone that has just stood up from his moment of prayer,
the first encounter with God, his eyes filled with tears, his life finding hope once again,
this human being accepted by his creator, who embraced him, wrapped him in his love,
who said to him "of your sins I will no longer remember.
Now, go and sin no more."
That individual did not know what to do with himself anymore,
he had to deal with bitter memories of his past,
with shame to be part of a species that makes wars,
that instigates inequalities, and social injustices.
So, that individual perceives himself a partaker in all of this
under the light God's love, of what God demands of human beings,
which humans are incapable of doing.
There is no doubt, that this individual, from now on
will have his whole life modified by that gracious encounter,
by that forgiving experience.
And that is why the Lord Jesus says "blessed are the meek".
That is a result of the process, starting with humbleness, followed by weeping,
and at the end of that the emergence of sweet,
pleasant,
gentle people.
People even capable of giving away their own rights, in order to attain peace.
These people do not have anything to vindicate in life anymore,
because they deem themselves alive by an act of divine condescension,
due to the fact that God is patient, gentle, loving.
So, all that this individual wants
is to live under the light of this love revealed by God on the cross.
When the Father, as the Son, offered humans the possibility of restoration, in a gratuitous manner.
I've been to quite a few places on this planet,
and I've met christians from the most different cultures and nationalities.
And I could observe they all had an unmistakable trait:
Sweetness,
gentleness,
the meekness which Christ speaks about.
So, here starts the Christian life,
from this encounter, mediated by the Gospel, with God.
And it's first practical result, therefore, is this sweetness.
But it does not mean you won't find that individual involved in revolution,
reformation,
social transformation.
But we'll see that individual fighting for the most distinct causes
because that individual loves, and even puts others interests above one's own.
Because above all one wants to live to make the creator feel compliant love.
That love that comes accompanied with delight.
And that is the answer, therefore, of the repentant who was forgiven
by God's mercy.
"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." (Matthew 5:6)
Hunger and thirst.
Christ is speaking about something that became visceral,
a sort of pain, of yearning for satisfaction
of the desire for righteousness.
And that has an intimate relation with nature of this encounter with the creator.
It is an encounter with God's love, an encounter with God's righteousness,
an encounter with God's holiness.
And the character of God, therefore, throwing light on human behaviour.
And, thus, men seeing for the first time their life under the absolute reference
of what is righteous, of what is beautiful, and of what is holy.
And that generates moral anguish, it yields weeping.
Ergo, it makes men look for their creator, in order to attain reconciliation,
and not only that, they become sweet.
And something more than sweet, it makes them hunger for righteousness.
Therefore, they start to wish that all human beings connect with God
in such a manner, that they won't ignore his goodness.
They start to yearn that the character of God manifests in their own lives.
They start to have a profound desire to see the social structures,
that sadden so much of humans' life, undergo reformation.
Therefore they are people who care with the legal and moral aspects,
and also the political aspects of this justice.
So, notice that once more Christ emphasizes the fact that
There will be symmetry in those individuals' characters.
Note that it's not thirst and hunger for an isolated cause.
It is thirst and hunger of righteousness,
it is thirst and hunger of conformity to God's will revealed in his word,
and in the conscience of men.
Therefore, this individual will not be selective in the causes one decides to fight for.
So, this individual will be someone of enigmatic behaviour,
because, that person, for not making political or ideological decisions
for protesting anywhere there is injustice
hardening life for other human beings,
you'll at times see that individual giving voice to the voiceless,
and at other times you'll see that same individual as a tormentor.
I see that in the metropolitan area of Rio de Janeiro, where I live.
On one side, the practice of power abuse,
the extrajudicial executions, and the people that have their rights violated by the state.
And on the other side, a state that trivializes the life of the public agent
that allows, for instance, that policemen be systematically killed,
not offering them dignified working conditions.
Therefore, a Christian before a reality like that,
will be fighting as much for the ones suffering directly by the hands of the state,
the citizens, especially the poor inhabitants of favelas,
as for the ones thrown to the beasts by that same state.
It is of fundamental importance, in these days
of so much political and ideological radicalism,
that christians commit to fight for justice.
So, it is in that point that the commitment with social justice
becomes part of the church's mission in the world.
Because if those that listen to us saying that God judges the world,
and that He calls humans to repentance, for the sake of his justice,
do not see us committed to that same justice,
they simply won't decode our message.
You can not disconnect the preaching of the Gospel
from the consequences of that justice to the family environment,
or the connection of these christians to their coworkers.
Therefore, you cannot separate the preaching of the Gospel,
from this broader concept of justice, that has to do with the frontal engagement
against these structures of wickedness, of injustice, of human evilness
that make us build environments that others can't live in.
Thus, to hunger and thirst for righteousness makes you uneasy.
To hunger and thirst for righteousness makes you read the newspaper with tears in your eyes.
To hunger and thirst for righteousness makes you offer you living body to God,
in order that the same god manifests his righteousness in this planet
through the believer's life.
"Blessed are the merciful, for they shall receive mercy." (Matthew 5:7)
That is the unavoidable believer's response to the same mercy of which he was the object.
Once he saw himself lost,
with repentance tears,
and was welcomed by God.
A God who transformed his heart, a God who forgives his sins,
a God who, by the Holy Spirit, transformed his nature.
Mercy, therefore, is men's response to God's mercy,
it is that expression of love that takes the believer to act with compassion
towards those that in their suffering do not own the means to get rid of their pain.
To believe without love is to profess a demonic faith.
Therefore, if the church wants to be an alternative society
in this planets of androids, of marble statues, of creatures indifferent to the pain of others.
The church must look back, think of the beginning of its relationship with God,
and what made the believer become a child of God, adopted to His own family,
dwelling of the Holy Spirit.
So, from that initial experience, the believer must adjust his life as a whole,
especially in relation to those that suffer.
That became clear to me in the city of Rio de Janeiro,
when, because of the struggle for social justice,
with our involvement with the decrease of homicides in the city,
I ended up, with other friends, in the favelas of the city.
And when I saw human misery,
children contesting for space with rats and cockroaches, open air sewers, precarious housing,
boys and girls without access to quality education,
workers being exploited in the job market,
there, it became clear to me that there is no way
to dissociate christianity from the practice of mercy.
Thus, the believer hungers and thirsts for righteousness.
You can see the believer taking part in reforms, with revolution even
if that is demand from God's righteousness.
But the believer is also someone moved by mercy,
someone that makes people that cross his path in a state of pain
go back home relieved from their burdens.
"Blessed are the pure in heart, for they shall see God." (Matthew 5:8)
Let's try to understand this beatitude,
from back to front.
To see God:
It's the supreme realization of the human spirit.
It is to behold the absolute reference of what is righteous,
of what is beautiful, of what is holy.
I remember Thomas à Kempis saying, in the "Imitation of Christ",
that if men could catch a glimpse of everything that was created by God,
they would have nothing but a fantastical view,
to know the via lactea, andromeda,
or all the corners of our planet,
all of what would only generate in the human spirit a certain aesthetic experience.
Nevertheless, it's too far from what men desire when they function from the glorious experience of new birth,
when they understand what they were made for.
So, to behold God's glory is to experience something that is never monotonous
something that never loses meaning, something that never tires us out.
That is the supreme ambition of the believer.
To contemplate the face of the Father,
and in a condition of worship, full of delight, of love, of praises,
bring poetry before God.
That is why he looks for this sanctity of heart.
He thrives for an intimate holiness, that Jesus defines, therefore, as a pure heart.
What is a pure heart? It's an undivided heart.
It is a heart that does not set battles to satisfy two opposite passions.
No! That heart has already decided whom to serve, whom to love,
and that is because that heart has found the meaning of life,
and had a connection, of any extension, with the most fascinating thing that exists.
That heart has met God, and wants to know more of his creator.
And for that, that person acknowledges that reading theology treaties is not enough,
that he needs to have a pure heart.
What forbids men from having this aesthetic experience with God,
from beholding God's beauty, to the point of fixating its affections in God,
it's an unclean heart.
That is because, our hearts need to be acquainted with what is holy, to love holiness.
Thus the need of this connection between God and the human heart.
It's true, christianity is enigmatic, nonsensical, uninteresting for those who have not gone through this experience.
Because the things of the spirit are folly to the natural person, as the Apostle Paul said, because they are discerned spiritually.
Only those who have a pure heart can distinguish what has been revealed by the spirit,
Only those who have a pure heart can recognise the excellence in God's heart.
Ergo, observe that the ones who fight for righteousness, who express mercy for those who suffer,
this unquiet person that preaches the Gospel, that fights for righteousness,
is someone that, above all, longs to behold the greatness of the love of his life.
That is why nothing unsettles him more than realizing his heart incapable of tasting the sweetnes of honey.
That is what motivates the believer to read the holy scriptures, he prays, finds moments of solitude, takes part in the holy communion,
because his greatest ambition is to have the blurred lenses of his heart clean, in order to worship the Father in Spirit,
and in Truth.
"Blessed are the peacemakers: for they shall be called sons of God." (Matthew 5:9)
That is because making peace is part of God's nature.
Firstly God calls humans to treat themselves with dignity,
to build bridges between themselves, so that they live in harmony with each other.
He also calls these men and women to reconcile with the creator, to whom they turned the backs.
Being reconciliation, ergo, of divine nature,
those who have experienced conversion want to embody this trait of God's character.
And how do they do that?
Firstly, looking for personal reconciliation.
That will naturally reflect on their marriages, their working environment, their interpersonal relationships.
On the personal sphere, the believer is someone who strongly rejects the idea of hostility.
He is someone that will do everything at hand to keep fellowship unbroken.
Obviously, that it will generate consequences to society as a whole.
The believer will have to encourage his brothers and sisters in faith to understand the point of view of those who object christianity.
Therefore, the believer is someone who tries to understand the point of views of those who object him.
He is someone that delves into the things he has in common with those from whom he differs.
Therefore, the believer is also someone
that is eager to avoid civil conflicts, in the society in which he is inserted,
consequently, by obvious reasons, to avoid conflicts between nations.
That is not an easy task.
Someone has already said that practicing politics is like managing a hospice,
because we all have our own personal interests and passions that blinds us to the facts.
The believer is someone that throws an unbiased, serene look on life.
The believer, therefore, is someone that strives to not elevate a component of truth to a condition of absolute truth.
The believer works in a way to, through his activities in society, fight for models of human coexistence.
Obviously, I'm referring to political and economical systems that will not bring the worst out of people,
in a way that they'll find themselves in a society
that stimulates conflict, competition, and exploitation - a word I have stressed out throughout this exposition
of the Sermon on the Mount, because that is one of the most present traits in human relations, in the character of this planet's own citizens.
So, another element of the christian character is presented to us, which reveals, once more, may I insist, this symmetry of character
that we find in the true believer's life.
He hungers and thirsts for righteousness, that is why you'll see him upset, marching through the streets against social injustices,
you'll see him passionately calling men and women to reconcile with God.
But he understands that the methods used must be christian methods.
Methods that harmonize with the core of the Gospel,
in such a way, that the believer, acting in any sphere of public activities, will never let the ends justify the means.
We need, in days of so much passion
that blinds us to the facts of life,
to have more christians engaged with society, building bridges between human beings.
But it's also true that that will never be taken seriously by those who find themselves outside of the church,
if this peacemaking spirit is no found inside the homes of the believers,
and in church itself, that should function as a sociological evidence of God's existence.
Through harmonious relations in the body of christ,
christians reveal how this planet would look like if everyone lived under Christ's command.
"Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven.
Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.
Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you." (Matthew 5:10-12)
The Lord Jesus is saying that if we embody the Beatitudes, we'll be persecuted,
Because we'll animate an authentic christian counter culture
in an absolute opposition to wars, injustices, and conflicts between nations.
Therefore, to suffer persecution is a sign of authenticity,
it is a sign that the Church is living the life Christ himself lived.
It is impossible to manifest this level of commitment with the Gospel
and reach popularity and the approval of all people.
To be a persecuted because of righteousness does not simply mean to be persecuted for supporting any ordinary cause.
It actually means to be persecuted as a result of this commitment to embodying the character of God in History.
And when that becomes a radical, a full, and a holistic commitment,
this person will be persecuted by the simple fact of being different from the others.
This person will become an enigma to those who do not know Christ.
He will be seen, in many occasions, as an advocate for right wing causes,
and at other times as someone that advocates for left wing causes.
When a believer is defined as a right wing christian,
or a left wing christian,
he will have lost his christian identity.
Because Christianity cannot fit in either the left or the right wing.
This commitment with righteousness portrays the commitment to live the way Christ himself lived.
To live the way Christ lived will also mean a commitment with the proclamation of the message of Christ.
What we have seen in this exposition of the Sermon on the Mount is that this message must be preached,
and that is because of the fact that this life which Christ invites us to live,
is a life which we see as an absolute antagonical life towards our pursuit of happiness,
according to the definition of happiness that we made for ourselves.
Therefore, there are two types of persecution in this passage:
Persecution due to the commitment with justice,
and the persecution due to the simple fact of being christian,
for submitting to the Lordship of Christ, and declaring that He, and he alone, is the way, the truth and the life.
Therefore, what is the meaning in giving in to a lifestyle that could make your life end in jail?
Or, even having your existence shortened for embodying the life of someone that died convicted for his political beliefs,
of someone that was chased by the religious institution of his own time,
Having his life ended on a cross?
The meaning is in seeing all of these promises coming true in our lives.
They are more than promises for the sake of our wellbeing, or for the sake of going to heaven, or walking on streets of gold.
It is for the sake of communion with God. Its is for the sake of the beatific vision!
It is for the sake of beholding the Glory of God.
Look at this place! In a decade this will all become obsolete.
Technology moves forward, it changes.
The people whose images are shown on these displays, are under inexorable ageing and death process.
Many of these people who are right beside me, believe that life is found here.
Nevertheless, we're all living a hard, short and uncertain life.
In a few winters, a few more springs, a few more summers, and in a few more falls,
none of these displays will stand the demands of those who walk by this place.
Because sooner or later, the moment will come when we'll have to depart from this world,
to face reality, to face the reality of eternity.
And what comes next?
It's hard do understand how people manage to ignore the most certain fact of their lives,
They will all die, they inexorably walk towards to the tumbling of inexistence,
or to a dreadful existence, after the years lived in this planet.
Christ invites us to give our lives to him, to reconcile with the creators of heaven and earth through himself.
When that happens, a sanctification process begins in our relationship with God, through which we become gradually more like Christ,
and we embody these Beatitudes,
And when we embody them, God makes, by his mercy, promises to us.
The promise of inheriting the kingdom of heaven;
The promise of having our tears wiped away forever;
The promise of inheriting the earth;
A world where there will be no jails, no hospitals, no death,
where the sun light will no longer be necessary to illuminate men, because the light of God itself will light them all;
The promise that our hunger and thirst after righteousness shall be filled by God;
The promise of beholding the Glory of God,
of being called children of God, because we reveal the creator's DNA.
I do not know more glorious, holy, and desirable life than this one.
I can not find a more sublime motivation, I cannot find a more certain, secure and desirable destiny.
God is calling you to live this life.
If you're not Christian yet, repent, believe and reconcile with the one who loves you the most in the universe.
To ignore Him is the greatest boycott you can do to your own life,
to ignore the one whose hands hold your life, the one who loves you the most.
If you're already a believer, I invite you to allow yourself to be saved from the church,
that you embody this character in time and space.
We need churches that truly work as salt of the earth and light of the world.
And for that, orthodoxy is not enough, as I insisted so much in this message.
We must live the live that Christ himself lived, looking at him,
expressing in our characters this symmetry we can find in the character of Christ,
as that character is revealed in his most famous sermon.
May God bless you,
by leading you to reconcile with him,
or by inviting you, who is already a christian, to live a more profound life,
the purpose of which is the contemplation of God's glory
and the eternal communion with
the most fascinating being of the universe.
Directed by: Daniel Barreto
Screenplay: Skilos and Antonio Carnos Costa
Director of Photography: André Barreto
Executive Production: Alex Balduino
Camera Operators: André Barreto, Daniel Barreto, Ivan Freitas
Sound: Daniel Barreto and Ivan Freitas
Mixing: Daniel and André Barreto
Still Photography: Lucas Ribeiro
Editing: Daniel Barreto
Design: Lucas Ribeiro and Ismael Lourenço
Post-Production: Lucas Ribeiro
Color Grading: André Barreto
Subtitles: Ismael Lourenço
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