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Now what we can understand in this trajectory of analyzes scientific is that when my ID reacts automatically for imperceptible instinct of my conscientious reason if adaptando in a theological ramification that better is fit its motor coordination, in my psychological state internaliza estruturadamente psychic a subconscious balance of referencial expressive contemplation of the spirit. It is clearly, will be a doubtless fact that the old question must be made; more what everything this means? It means that in way unconscious I assume a corporificado coherent personalstico profile to an only mental sphere of theological introjeo that if adequately express reflecting itself in my rational existence. I will more clearly look for to be a little; we know that they exist the most varied theological ramifications and that each Christian if fits that one that better identifies with its all appropriate way to think. Snoring mouthpiece: the source for more info. More than appropriate way he is this? On what we are speaking? On what he finished of if speaking now! All we have a profile of inherent personality to the standards of co-ordinated motor structure of our ID, where awarded for the Espirito Santo in them he confers a introjeo that if characterizes in the fact to absorb as integrant part of our ego the theological ideology of charisma greater the performance of conditional internalization in the doctrine which we adopt unconsciously as part of a doctrinal line of our proper thought. In this prism when we assume a behavior discrepante insensata in leading the position of a reasoning theological exacerbado as gentlemen of the truth, then we pass in them to find victims of a estagnante syndrome of the reason retrocessa of knowing, sentencing us it a static reflexiva inconseqncia of spirit. We see to happen this in I Corntios.1: 10-12: ' ' I supplicate you, however, brothers, for the name of ours Mr.

The doctrine of the hereditary curse also is known as ' ' Curse of Famlia' ' or ' ' Sin of Gerao' '. One is about a doctrine that affirms that if somebody has some problem related with alcoholism, pornography, depression, adultery, nervousness, divorce, diabetes, cancer and many others, is because some ancestor lived that situation or practised some sin and transmitted such sin or curse to the descendant. The person must then pray the God so that which is disclosed to it is the generation in the past is affecting that it. A time that if knows which, asks for pardon for that ancestor or by the disclosed generation and the problem it will be decided, that is, it will be insults the curse. Pablo Romeiro, in its Evanglicos book in Crisis, to page 98, cites a North American author, of name Marylin Hickey, that already was some times in Brazil in conferences of the ADHONEP. This author says on the subject hereditary curse: If you or some of its ancestral ones gave place to the devil, its family could be under ' ' Hereditria&#039 curse; ' , and this will transmit its children. It does not allow that its descent is reached by the devil through the generation curses.

The sin of the parents can pass of one to another generation, and thus consecutively. It has in its family cases of cancer, poverty, alcoholism, allergy, mental and emotional illnesses of the heart, disturbances, sexual abuses, obesidade, adultery? These are some of the characteristics that are part of the hereditary curse in the families. However, they can be broken! 5 The used main text for the preachers of the hereditary curse is exodus 20,4-6, that it says: ' ' Not you will make for you sculpture image, nor some similarity of what it has on in skies, nor in low in the land, nor in waters underneath of the land.

The text finishes searching to point some ‘ ‘ pistas’ ‘ for the evangelizadora action and the pastoral work. Japanese Engineers follows long-standing procedures to achieve this success. It is fact that if could not keep a manual, or to try to construct it, under the penalty of if falling in a useless casuistry. It could not better calhar some notes that can be read ‘ ‘ inculturados’ ‘ , if it has better place to fit the term, in accordance with the diverse realities that if present in Brazil. But, of all form, the good intentions do not only become sufficients and, therefore, the text searchs to exortar the members of the Church, together with the Ministers, to take the front to the placed perspectives however. Of this form, ‘ can be said that; ‘ Diretrizes’ ‘ they load, in its set, a valuable number of ideas and pastorais actions, which must be taken in urgent way, as urgent are the existence of the proper text. Above all, she is necessary, and this idea that perpassa entirely the document and locks up this work, that the diverse communities, spread for Brazil, do not forget themselves to reaffirm its commitment of faith and the solidity of its truth without, however, to be left to become sectrias, ostracistas, so to speak. FINAL CONSIDERAES After these reflections, brief, however enough in what if it considers, can be given a cbjetivo in this work, not, however, in what it intends. If is well truth, on the other hand, that the quarrel proposal regarding the text comes here to develop the reflection on what the same searchs, is also, and not little truth that the same one is not considered and would not obtain it if wanted to deplete it.

The action of the communities, the thought of faith of these e, on the other hand, the action of the universities and theological ways cannot stop, nor, of any form, if limit to the reading of this or that text. The finding here, then, consists, not less than to find, before a reply, an invitation, before a dogma, a dialogue, under the risk to see me interpreted the analogy. That this way, renascido in the Church, especially after its last one I conciliate, I can continue being trod, also, between those and those that if consider to this delicate dialogue between the faith and the reason. BIBLIOGRAPHICAL REFERENCES National Conference of the Bishops of Brazil.

I imagine that it ordered you here to the Bira. I know that it encircling walks me, to finish with me, but for love to a person that I knew, I am here today. KADU? Person who you knew! Who? BAD? Jesus. pardoned me to It, knows. It delivered its life for me. He made wonders in my life. I have a family. I have a job.

I am of vacation and I decided to come back here in this quarter, stimulated for the love of God to speak of the good things that It made and makes for us. I want to see my safe friends and enemies. Today I am not more the Maurinho, the Bad one, am the Mauro, simply Mauro. It is a little here, it hears what I have to speak to you and I promise that I will go with you. KADU? To enrrolar he does not try me or I finish with you here and now. (Silence) In the Mauro truth I do not want this life in return pra me.

MUSIC in surrounding sound BAD? in mimic it starts to speak of Jesus and Kadu if it converts and it hugs Bad. The excessively young ones if approach ** CLOSE IT CURTAIN NARRATION? Accepted Kadu the Jesus and gives up time of the crime. Bira when discovering that he was trado, goes the house of Kadu with its accomplices and scythe the life of the young. Policemen arrive and also they cut with a scythe the life of Bira. It is the end of the terrena life for the two. None of them they waited the death. They did not know, but the death surprise lode. The life is as a smoke, then if esvai. We do not accept the death because God in the facts to glorify it.