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Know God, know the strength, find a home, find ourselves

May 22, 2011

5th Sunday of Easter. Year: A.

Acts 7:55-60 Psalm 31:1-5,15-16

1 Peter 2:2-10
John 14:1-14

Knowing and claiming God's saving history as their own, ministering to those who could harm us. Remain persistent in prayer. The identity of Christ becomes our identity. We have been given the power of older works from which we dare to imagine.

Psalm 31:1-5 , 15-16 reminds us that we persevere in prayer. Amid the traps set for us by enemies and persecutors that surround us, the security of staying power of God provides security support for the road.

What spiritual discipline helps you stay in the present, dela conscious presence of God in times of trial or in other difficult times?

Acts 7:55-60, the stoning of Stephen, can be read in the context of the trial of salvation history of the speech of Stephen (Acts 7:1-53). This context invites us to reclaim history of salvation for ourselves and assume it as a source of encouragement, strength and proclamation. At the same, the stoning of Stephen can be viewed in the context of the history of Saul (later Paul) and a great presentation of the great persecutor who became a loyal apostle. Here the LGBT community can claim his legacy, go into the prophetic power, persecuted for being bold in our life and our love.


reading the following verse today's passage, Acts 8:1, we hear this: "And Saul was consenting to his death." Who knows what may be our witness before whom could reject us? And some of us, LGBT community and allies, having kept watching quietly in the past, we now find that the Spirit of God and a loyal community give us power to speak out boldly in favor of justice that is consistent with the width God's love.

What would summon the previously silent allies and others to support the LGBT community who live "out" with integrity, who face discrimination and suffering for their spiritual allegiance? What does it mean to respond to hate crimes Stephen temperance found in this text and its context?

Reading 1 Peter 2:2-10 is rooted in our identity, who we are before, so negative, what are not. We are "a chosen people, a royal priesthood, a holy nation, a people for God" (verse 9). Here the identity of Christ as "living stone" becomes our identity. Despite (and maybe even because of) that have been rejected as Jesus was rejected, we are able to afford more. We set up a spiritual priesthood. Christ is precious to us and we are valuable to God. Surely our worth invites us to see others as valuable. Placing us again in the current prophetic as the writer of 1 Peter, we can also echo the proclamation of Hosea to claim and proclaim that "once were not a people, but now you are the people of God" (Hosea 2:23).

What if the LGBT community and its allies allow themselves to be made spiritual house, to be sacred priesthood? In this century, what are the sacrifices acceptable to God through Jesus Christ?

Although John 14:1-14 is often quoted at funerals, the call is not in providing security after death, but about staying as grounded in our sense of belonging to the Lord that nothing will deter us from acting with passion and power in the present day. Knowing who we are and having the security of "home" allows us the freedom to believe, beyond the stories and traditions-the One who works through us in ways that the church has not been able to imagine. Belong to the house of God "Abba. We believe, we will not let our hearts be troubled.

Where do you find a home? Where foundations your faith and action in times of trial or trouble?

inclusive Prayer


living God, appoint for a spiritual house.
Valuable Christ infúndenos the safety of our worth.
Holy Spirit, help us to rise up as a holy nation,
called to be light for a world living in darkness and fear.

Abba, be home for every rejected
their families and churches,
and for us who walk the paths unknown.
we be steadfast in prayer,
to continue grounded in our identity as God's people
and be bold in our proclamation of your love.
Amen.

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Co-creating a healthy community

May 15, 2011

4th Sunday of Lent. A. Year

Acts 2:42-47 Psalm 23

1 Peter 2:19-25 John 10:1-10

The joy that shines through these passages is a joy the world can neither give nor take away. The unit, health and safety LGBT evident in many communities are examples of this joy. The resurrection hope expressed in the passages today invites us to join God in the co-creation of those brave and generous community.

Acts 2:42-47 describes the society that God calls us to build in this world. Through acts of fellowship, teaching, praying and sharing meals, this new community is intimately aware of the needs of its members both locally and globally. This fledgling group, empowered by the Holy Spirit and equipped with their Jewish traditions of justice, righteousness and peace, sells and distributes wealth gains as the need for each one (verse 46). Our LGBT community have inspired the broader society coming together and sharing resources generously in response to combating HIV / AIDS. In the times in which we cooperate, we love the mysterious joy of the first community in Acts. Those who believed in the mission continued its practice with "happy hearts and generous "(verse 46) to continue breaking bread together. The news of this spread like wildfire and others joined them (verse 47).

Imagine being a member of a group, so united in the mission and spirit, which constantly happy even sharing their possessions. How can our community co-create this type of community both within and beyond?

Many shared meals and visits to the Temple in Jerusalem, which were related to a broader community, this community trained to act. Maybe going to the city, witnessing the suffering, and sharing meals and prayers are seeking a sacred space for the Spirit to act and move the community toward justice. We who live in relatively wealthy nations, we are tempted by materialism and radical individualism daily. However, as LGBT people, we experienced the deprivation of rights. This passage challenges us to be generous by pooling resources for the common good. Ironically, the joy is to acquire wealth of toys, but sharing them!


Psalm 23 reminds us that we are safe and are loved just as we are now. God watches over us, guides us and provides each of the things we need. "The Lord is my shepherd, I lack nothing" (verse 1). What great news this is for those of us with whom we have been told that we are defective, we must change our sexual orientation or who are excluded from the love of God! The Psalm promises to the community that no matter how difficult the times, God is present to guide and support even in dark valleys. The psalm also reminds us that God provides abundantly for all creation. We must not accumulate wealth for a rainy day at the expense of the global community when we put our trust in God. However, some unfairly denied her food each day. Often this is the result of the greed of those in power, many of whom consider themselves Christians. God prepares a table of plenty for everyone. It is the responsibility of a just and healthy community to ensure that all are served, and perhaps even share the table with our enemies.

What activities or practices help you rest in joy and say you're safe and you are beloved by God? How can you make more time for these experiences?

John 10:1-10 is directed to the Christian community seems, at first view, quite unique. Gates and fences are very familiar to those who have been locked up and out of the community because it did not reflect key lessons, among other things, on sexuality, gender and race.

When you've felt locked out of your faith community? When you have closed the door for someone?

There is good news. Church bodies, church leaders or television evangelists not finally decide who is "in" or "outside" the Christian community. If we are honest, we also have opinions about who should or should not should be allowed to belong to our community. Leaving out some people we run the risk of being exclusive. However, there are times when it hurt and the carriers of death need to be excluded for the health of the community. For Christians, the only authorized ultimately to decide who can enter and join the other is Jesus Christ. The "thief" (verse 10: the violent and intolerant, or who spew hate, those that threaten the health of the people of Christ) can jump the fence, but it should be rejected so that the work of co-creating healthy communities and fair to continue. Jesus promises abundant life, even reformed thieves!

inclusive Prayer

God of abundance,

you, help us to co-create healthy communities

where all our resources to be shared-

our possessions, pain, joy, love and concern,

our health and disease-all we have and are.

You have promised us abundant life to all your people.

we never away at the margins of your tables,

but to be who co-create the meal you.

Amen.

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Spirit-filled heart and restore

May 8, 2011

3rd Sunday of Easter. A. Year

Acts 2:14 a, 36-41

Psalm 116:1-4, 12-19

1 Peter 1:17-23

Luke 24:13 - 35

About

experienced the risen Christ, both on the road to Emmaus and through the sermon of Peter, were moved to do something new, empowered by a Spirit-led heart.

In Acts 2:14, 36-41, Peter, the disciple of Jesus, is facing great difficulties. After the crucifixion of Jesus, Peter leaves the safety of the locked room where she hides with the other disciples, including women and the brothers of Jesus (Acts 1:14). The same mob that crucified Jesus is a threat to this small, scared and huddled group gathered in an upper room. However, the followers of Jesus out bravely now filled with the Holy Spirit, and facing the Jews in Jerusalem. Peter preaches Jesus Christ as the resurrected Messiah, a message to forward his own crucifixion security.

Adding fuel to the fire, Peter accuses the crowd of Jesus' death. Perhaps at this moment he and the disciples have to dodge the stones. However, a miracle happens immediately. Instead of receiving a violent response by the crowd, the Jews are moved immediately. "Hearing this cut to the heart" and asking "what shall we do?" (Verse 37). Peter's response is: "Repent" - "make a radical change." Get away from the corruption of this generation that causes pain and intolerance, and all behaviors that continue to "crucify Christ." The miracle is that many in the crowd really changed!

Too often, many of us in the LGBT community we are facing major difficulties. We live in communities where their members and public servants blasted us feel safe or treated unfairly. We make public our demands and those words provoke more hostility or being deaf ears. At this, the change seems to take forever. But the radical change that occurs in response to Peter's sermon is immediate. Some Sometimes, when all hope seems lost, the crowd was not receptive when suddenly open their hearts wide and adopt radical changes in society. We see this as more and more countries are drafting a law that protects the LGBT community.

When we have witnessed amazing changes in our communities or fast in society that seemed almost impossible?

The answer to Peter's sermon reminds us that we still have the courage to speak out against injustice, even when difficulties are against us. The Holy Spirit has ways to change hearts.

The psalmist in Psalm 116: -4, 12-19 proclaims the love of God that he has heard and responded to the needs of the Psalmist. The words of this song remind thanked the many ways God seeks the salvation, because God continually inclined to hear our deepest anguish and then acts.

In response, the psalmist says, "I will fulfill my vows to the Lord" (verse 18). Has the singer unstable in compliance with the practices of faith in the past? Perhaps the psalmist is discouraged. As you know our community can be difficult to worship when "the snares of death" (verse 3) we caught. However, the psalmist is now able to sing because he has tasted God's justice. The heart burns with passion and the Psalmist cries out with joy that is the servant of God, who can loose the bonds (verse 16). When our hearts burn with passion for justice, is healthy for us to cry. Speaking out is a faithful response to God's actions on our behalf.

How can we keep alive our love for God and his righteousness in the LGBT community?

heart issues are linked in Luke 24:13-35 when on the road to Emmaus, the hearts of two disciples of Christ burning within them to hear the prophetic words of the risen Christ. This narrative may be the most mysterious of all the accounts of the resurrection. Since travelers seem to think that whoever unites them is an ordinary guy, he seems to have the appearance of a stranger either.

Why do you think Jesus' identity is not revealed right away? Why not imagine that Jesus is revealed [ come out ] to these disciples?

The meeting in this way and the relationship that continues to run parallel to a deeper level of intimacy that happens when strangers become friends. When we posed first eye each other, our information on the other is limited. The dress and ways of acting may provide some information. However, nationalities, the relationship status and sexual orientation are hidden until you struck up a genuine conversation. Often, our identity as LGBT is not recognized by strangers with whom we meet. Then, like the disciples who are not yet aware of the identity of the stranger's identity, we exchanged stories with us to find out if we trust or spend more time together. Jesus' disciples share their experiences in Jerusalem during the crucifixion. Even when Jesus responds to these events appealing to the prophets, is not yet known. Yet something may be that the burning in their hearts (verse 32), leads to the two disciples to invite Jesus home with them. Jesus accepts the invitation, to break bread together, reveals his identity.

Breaking bread together can open pathways to friendship and intimacy. For the breaking of bread, a common food becomes sacred. You can build confidence, and we learn to care for each other and feel safe revealing the full. The Gospel calls LGBT and straight community to come to the table to eat, laugh, mourn, love. Our hope through Christ is that by sharing food, we co-create a world that accepts us as God created us. When we open ourselves fully and truly get to know "the other"-who, like us, incarnate Christ "do not burn our hearts with joy? Prayer

inclusive

Spirit help us to fill our hearts, O Christ.

Help us to burn with passion for you

and your people throughout the world.

May our compassion and justice open flames

hope amid a world of despair and pain.

the warmth of our fire is a sign

your compassionate presence in the world.

In the name the risen Christ. Amen.

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April 24, 2011

Easter Sunday. A. Year

Acts 10:34-43 or Jeremiah 31:1-6

Psalm 118:1-2,14-24

Colossians 3:1-4 or Acts 10:34-43

John 20:1-18 or Matthew 28:1-10

This Easter Sunday reminds us of our mission to create spaces that everyone can belong and where they can be restored. Party the resurrection is to see and acknowledge the pain of others, hoping to restore them to full membership in the community that loves and accepts them.

Allow the human need to belong to a community, with the grief of being rejected or exiled by the very community they want to belong, is an important social problem in the LGBT community. Scriptures are full of requests for reversal of roles, promises of restoration and excluded who are made to feel welcome at the banquet table. Social anthropologists cite a similar phenomenon they describe as social status "included / excluded."

Who is included / excluded in our community? How can we change these roles or eliminate them entirely?

In Matthew 28:1-10 and John 20:1-18, we hear Mary Magdalene's encounter with the risen Christ. The hallmark of John's Gospel passage is that Mary is crying alone . She cries because he sees that the stone has been removed from the grave for someone. Imagine, if you want, do what Jesus did for Mary Magdalene. No matter what you think might have been socially inappropriate in Mary Magdalene, her encounter with Jesus changed their social status excluded to included. And she loved him unconditionally.

In the gospel accounts of Jesus' tears of Mary is displayed in full. She witnessed death that Jesus suffered a cruel, ruthless and agony. All she can do for now is to take care of your body. Imagine their distress when it comes to the tomb and see that has been disturbed. She seeks comfort from the other disciples. So why do not you give? Why not recognize the other disciple Peter and his affliction? Why leave Mary weeping outside the tomb? Again, Mary cries alone. But it's quite interesting that Mary can see things that the male disciples, apparently could not: two angels. And then she sees the risen Christ.

Are we guilty of passing or failing to recognize the pain of someone, like the disciples did to Mary?

In Jeremiah 31:1-6, God makes a covenant with the people of Israel that always belong to God. The Holy comforted Israel with the promise of restoring the fortunes of Israel and Judah, and return to the land they once owned. The restoration will include construction of community (verse 1), rebuilding of the city (verse 4) and agricultural abundance (verse 5). In other words, the people of Israel will always have status listed for God, like Mary Magdalena has a status included for Jesus because she saw him alive before anyone else.

found

reinforced the idea of \u200b\u200bthe promise of contact and comfort Jesus in Acts 10:34-43, which illustrates the theme of liberation, when Peter preached his last sermon evangelist. Peter begins by proclaiming that "I truly understand that God shows no partiality, but in every nation who fear him and the justice done" (verse 34 and 35). About love and salvation God does not respecter of race, gender, sexual orientation, profession or any status. The special status or property of someone within the diverse range from the very creation of God, can not prevent anyone from the love of Christ. However, the questions that remain are "what is fair?" and "who is acceptable to Jesus Christ?"

What are we doing in our churches to give LGBT brothers and sisters a similar sense of belonging and restoration?

questions to these questions can be found if we seek God, particularly in our own private places of confrontation, these places where we judge ourselves sinners, where our fellow human beings, checked our sinfulness and more importantly, where we are confronted by God. In those places where we experience severe pain, alienation or embarrassment, Christ promises out to meet us. If we take advantage of Christ and the generosity of their love, we cling to the promise of the warning that Peter expressed when he says "that all that he [Jesus] will believe, receive forgiveness of sins through his name" (v. 43). Considered and experienced all things, is to believe in Jesus that ultimately matters. All the passages of Passover this week echoed the call to the membership and restoration.

inclusive Prayer

Risen God, forgive

for the times in which we have ignored

who are wounded among us.

Forgive us when we are those who hurt.

Forgive us when we are indifferent between them.

Help us to see those who do not see. Help us feel your pain.

Give us the strength to fight for the rights of all

to belong to our community.

Give us the strength to scream and use our voice

by those of us who have no voice.

we be agents of your life resurrected:

looking to hear, see, feel and include

to those we have ignored.

to assume this day as the beginning of a new time,

in the life of this community.

In the name of Jesus Christ, our resurrection and our Peace. Amen.

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April 17, 2011

Palm Sunday. A. Year

Psalm 118:1-2,

19-29 Matthew 21:1-11

(The commentary focuses on this occasion, in the readings for the celebration of the entry into Jerusalem.)

Jesus, soon to be rejected, it becomes the source of support and liberation for a people who seek strength and change.

The two readings of the conclusion of the Palms, Psalm 118:1-2, 19-29 and Matthew 21:1-11, share the imagery of the grand entrance into the city with thanksgiving, singing and waving branches. A further connection between these two passages in the psalm quotation Matthew: "Blessed is he who comes in the name of the Lord" (Matthew 21:9, Psalm 118:26). Historically, this psalm was the last of the Hallel psalms sung in the Jewish holiday of Passover. Use of this psalm echoes of the celebration of Easter, and the collective memory of the liberation of God's people from slavery and oppression.

What are some of the "celebrations" unexpected in the collective memory of your congregation and community LGBT extolling the liberating action of God?

The strangeness, however, the scene of Matthew in Chapter 21 is not mitigated by its connection to the Psalm. We see Jesus riding a donkey and a colt with a great multitude of believers shouting, "Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord Hosanna in the highest heaven (verse 10). Only a few believers could imagine and worship this meek humble man on two mammals. Only a believer could behave with such exuberance around such patent ruling materially impoverished. Intellectually, what impression so ironic and incongruous provides this scene.

But
these believers, similar to those of the psalmist of Psalm 118, demonstrate a certain knowledge and elated that their Messiah has come. Both passages refer to the entry of a ruler and festive celebration of the goodness of the Lord. It lets us glimpse the liberating nature of the actions of praise and worship which in essence are truly a full body experience. Interestingly, the personal holiness or lack thereof does not seem to be an impediment to the praise and worship. Christians often we miss the shot when we should be free of guilt or sin is the fundamental criterion for relationship with divinity.


We wonder who in the crowd in Matthew 21 or participating in the liturgy of Psalm 118, was truly fair and meek. Only God knows and someday will judge righteously. Sin, real or sense, does not affect one's ability to move closer to God. In fact, sin gives all the more reason to seek the face, the grace and mercy of God.

How stereotypes have hindered you, the LGBT community and your own faith community and alabéis seek God? What are some constructive ways to overcome those negative stigmas?

Finally, the community of the Psalmist and the community around Jesus gathers around these entries with joy and thanksgiving. The entry of Jesus, however, cause other side effects: agitation (Matthew 21:10). Literally, the entire city of Jerusalem was moved. His reaction sets in motion the events that led to the death of Jesus. The entry of an individual who represents the resistance and liberation naturally inspires two reactions: Thanksgiving and excitement about others.

How can we be a catalyst for resistance and liberation, and how we prepare for reactions both Thanksgiving and agitation?

inclusive Prayer
Perhaps prayer and proper reflection of the Scripture passage today comes from the book of Psalms . By meditating on Psalm 118, ask yourself: "How do I encourage the Jesus movement to the mission and victory in my own life mission?

Psalm 118:1-8, 14-17

1 Praise the Lord , for he is good;
His love endures forever.

; 2 proclaim the people of Israel:
"His love endures forever."
3 proclaim the descendants of Aaron
"His love endures forever."
4 proclaim that fear the Lord :
"His love endures forever. "

^{5 From my distress} I cried to the Lord ,
and he said give me liberty.
⁶ The Lord is with me, and I have no fear;
what I can do a simple mortal?
⁷ The Lord is with me, he is my helper;
I'll see on the floor to those who hate me!

⁸ is better to take refuge in the Lord
to trust in man.

¹⁴ The Lord is my strength and my singing;
he is my salvation!

15 Shouts of joy and victory resound
in the homes of the righteous:
"The right hand of the Lord performed feats!
¹⁶ The right hand of the Lord is exalted !
The right hand of the Lord deeds done! "

¹⁷ I shall not die, I will live
to proclaim the wonders of the Lord .

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April 10, 2011

5th Sunday of Lent. A. Year

Ezekiel 37:1-14 Psalm 130

Romans 8:6-11 John 11:1-45

Breath God gives life to the body, and spirit of God dwells in the body. The body is called to life and vivacity. The body is affirmed. We dare to reject the body's rejection and accept God's acceptance.

so dear The passage of dry bones in Ezekiel 37:1-14 dramatically illustrates the theme of the texts of this week: God's desire not only to enjoy life, but vitality. It is ironic that this is a passage of Lent, when Lent is traditionally understood as a disciplined time suppression of enjoyment and vitality. We will go into a deep reflection on the ways of God, seen most clearly in the great sacrifice of Jesus on the cross. So we are expected to disciplined and deny the body to help the spiritual growth and development.

How typically understand Lent? Why do you think that Lent is usually associated with body practices such as diet, fasting and abstinence? How could you get closer to God during the remaining days of Lent to celebrate the body instead of denying it?

Ezekiel 11:1-45 and John offer a different view. In fact, the sign of God's presence and power is just around the body to life. Homophobic culture insists that LGBT people crucify their vitality (living celibate) to be considered righteous in the church. However, we prophesy of the resurrection for all those people. Like Ezekiel calls on Israel to leave the grave of exile in cultural life and vitality, and LGBT people are invited by God to get out of denial and self-loathing, guilt and failed attempts at forced celibacy. We are called to life (authenticity) and vitality (passion).


In the Gospel of John, living the life comes when we left the tomb (the cabinet) and vitality comes when we get rid of our mortise (unleash the body). It is interesting that at the end of Ezekiel 37:7-9 emaciated bodies end with sinew, flesh, skin and ruach (spirit) but without clothes. Similarly, Lazarus just the same way to ask Jesus to be removed the shroud (John 11:44). The nudity is celebrated here as a call from God to a new life. Just like when we are born, our bodies are exposed without shame.

How has the vision of the body and sexuality of our Christian traditions in search of LGBT lives rich, full and satisfying within the Christian community?

In this message of life and vitality, there is a sense of urgency. Juan shows unequivocally the error of Jesus believed that Lazarus would not die, so he waited before going to her. However, Lazarus died, Mary and Martha were understandably disappointed that the special friend Lazarus had not come when I had called.

Shall we also disappointed when we expect liabilities to the attitudes of condemnation, marginalization and scapegoating leading to death, which sometimes accumulate on LGBT people? Who suffers when we look at an opportune moment to talk? Or when we wait for a better time to assert our rights to life and vitality? Invoke Psalm 130 to justify our hopes. However, the wait (qwh in Hebrew) of the Psalmist school is an active waiting "like a relay runner gets up before you pass the baton. We should not wait for God to come, we must start the race before God handover.


Some use Romans 8:6-11 to defend the need to remove the body for spiritual growth. They show how he assumes the dualism of the Stoics opponents flesh against the Spirit. However, despite his insistent emphasis on the death of the body, in the final analysis until Paul has to compromise: " which rose from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (verse 11). In fact, it is for the vitality for what God calls us from death to life. It is our reasonable service to God, accept this gift of vitality.


What questions or discoveries haunt your mind after reading this reflection on God and the body? What is your prayer?


inclusive Prayer

God of our years of fatigue, the God of our silent tears.
We tried to live as we have been taught,
denying our bodies, denying our vitality.
However, we learned that this is not your way.
We have shuddered at the gift of vitality.
What we liked and we have rejected
ruefully insincere and vague guilt.
However, you come in search of us incessantly with your embrace,
with your acceptance, your love.
Forgive to reject your acceptance.
Forgive reject our bodies.
now accept your gift, as we are.
In the name of Jesus Christ fully embodied. Amen.

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Rocio Soria R. (Quito, 1979)

mentions:

David Ledesma Vazquez Ileana

Espinel Carlos Eduardo Jaramillo

R onduct graphic design studios, media, print media, Ecuadorian art and is currently pursuing a Masters in Literature. Published Footprint Concept ", a book with which he won the Second Prize in Poetry Contest, Universidad Central del Ecuador, 2003, also won the First Prize in the Inter-University Short Story Competition, Universidad San Francisco de Quito, 2005; International Award Poetry Fanny Leon Cordero, 2005, Bronze Medal in the Poetry Contest, Short Story and Essay, Faculty of Philosophy, Central University of Ecuador, 2006; I First Prize in the Book and the Rose, UNESCO - Pontifical Catholic University Ecuador, 2006. published "The Body of the Son", 2008.

He won the Prix

Espinel Ileana Cedeño, Casa de la Cultura Ecuatoriana, Núcleo Guayas, 2008 and was selected to integrate the First National Competition Anthology of Poetry, Cultural Workshop Return, Casa de la Cultura Ecuatoriana, 2009. He also published a book of poems titled "Isadora", 2009.

Part of his poetry has been collected in national and international anthologies, has been translated into English and invited to meetings within and outside the country.

• POETIC

There are matters that can not be treated differently than the poetry was useless addressed from other languages \u200b\u200bbecause they have the particularity of the poem , implicit invocation of the poem, prophecy, open fracture, the enjoyment or passion. There is no language like poetry to approach death, madness, loneliness, pain, old age, sadness, spirituality and other intimate matters of human beings.

The poem is a ghost who survives in a heartbeat from the locks of the body, a deadly poison, a precipice, a dream, a reptilian eye, a small fish in the sea of \u200b\u200ba corpse, a loose bone, gauze, a remnant, a syringe that delves into the joint cavities, a trapeze artist who jumps painfully insect inside ...

• POEMS

1

Place a napkin on the neck of the patient,

him on ice,

roll let a few drops to the bottom of his crack with the awkwardness of inconsequential things

with the cunning of those who survived but to do so has required tripping over their own shadows

or choke on his own saliva.

The man's face as if he were still burning within him,

less inflation and could raise

and start dancing with the Orchestra of the complaint.

calls his mother,

man calls his mother

though the call is a noticeable jump in the inside of your eyelid.

Place a napkin on the neck of the patient,

him on the ice, leaving

slip a few drops into the bag,

looking one ear of the patient to

whisper

but forgotten at the very moment

with the awkwardness of inconsequential things,

-human that is so disgusting and spits.

again bring his lips to kiss, starts

lobe of patients with teeth,

word you miss it,

the word always was a missing piece,

paralysis between the fingers.

moans, as if not enough with the orchestra of the ill,

as if it were not enough to silence the patient invertebrate.

Will they cry if

or just be a survival strategy,

or

a painless way to shame?

2

In the third movement instead of dying or swallow ,

fires its violence

is incomprehensible fragments of it yet.

false movements are inveterate

routines and ignominy acquire the highest degree of beauty.

In the third movement instead of dying or swallow,

fires its violence

and do not understand why the pain,

several requests, demands and inquisitions I do not understand

although very well understood.

there

several games in which despite shooting, I do not,

no answers that I know them in advance and that is it cheating?

-maybe the issue is no cheating,

mourn But I know why this new way of doing it?;

or just knowing mourn it is a trap.

In the third movement instead of dying or swallow,

fires its violence

and do not understand why the pain.

in fact although eventually die

not understand why the death, deaths,

deaths

tacit deaths

complete

deaths semiconscious,

perennial deaths

which are ...

3

Sadness,

the unshakable sadness,

the stillness of sorrow.

The voice names to the same God who, having lost their dye macabre bursts of laughter from the gap is pronounced

-violin embedded in her flesh "

The noise of the city enters the ventilation duct,

across both rooms,

background music is a collector of green water.

The windows of the house were closed forever,

a fine dust settles on things,

torture machines swinging in

tiny body.

Isadora holding the knife to cut bread,

opens a mouth in the thigh,

little elves possess

penetrating the wound again and again,

the cross whole

no screaming, just a shiver of objects, bottles

annealed in a symphony acid.