Bible studies
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Bible studies are planned for each morning of the conference. Please complete or update the details for Bible studies as they are decided. Use the discussion tab above if you would like to comment on plans for Bible studies.
Estudios Biblicos: Usar los evangelios o algun texto que nos ayuden a refelxionar. Algundas ideas: Iglesia, mision, discipulado, organizacion de la comunida cristiana primitiva, liderazgos. (Hay que sleccionar quien va a traer cada dia las estudios biblicos. Pedimos que sean dinamicos y participativos.
Contents |
Martes / Tuesday
- Tiempo / Time: 8:50am
- Líder / Leader: Presbiterio Centro, Rev. Mairolet Vega Comas
- Texto / Text:
Mairolet Vega Comas Bible Study Encuentro Inter~Presbiteral Santa Clara, Cuba 2009
As translated by John Walter
Luke 10: 1-11 Mission of the Seventy.
The text we have chosen to share in our Inter-Presbytery Encounter between Baltimore and El Centro is found in the Gospel of Luke, chapter 10, verses 1 to 11.
The account forms part of the third section of this Gospel in which we find Jesus walking in the direction of Jerusalem. The author gives a more extensive account of this story compared to those found in Mark and Matthew, who are much less explanatory, granting less space to it in their versions.
This would lead us to believe that the experience for Luke was more important than for the other Gospel writers. The man who preserves, heals, and accompanies his people ~ the historical Jesus ~ is the central theme of his stories; it is from this perspective that Luke writes his Gospel. But in order to understand the text, it would be advisable for us to make a brief review of its literary structure.
The Structure of Luke’s work.
Most Biblical authorities agree that Luke wrote a single literary work which later was divided into the Gospel of Luke and the Acts of the Apostles. In agreement with the Biblical professor and theologian, Richard Pablo, the historical and theological prologue in Luke 1: 1-4, 13 would be that of his entire work. (Luke and Acts)
Luke 24: 50-53 and Acts 1: 1-15 would be later additions, which date to the separation of these two original books, but very possibly when the four Gospels formed a unity in the canonical structure of the New Testament. ¹
The author.
In agreement with Luke 1: 1-3, the author of the Gospel did not know Jesus; it was through his investigations of the written and oral traditions, disseminated by the Christian communities that he received the information that would give expression to his Gospel.
The names of the Gospel authors were added in about 150 A.D.
Ancient traditions declare that the author of the Gospel was Luke, the same person is mentioned three times in Paul’s letters (Colossians 4: 14; 2 Timothy 4, 11; Philemon 24.) He was an admirer of Paul and became a missionary, visiting the majority of the communities founded by the apostle. Luke was the only one with him during Paul’s second incarceration. (2 Tim: 4, 11)
Luke was not a Jew, (Acts 15: 3-7) but of Greco-Romano descent. He was educated and had great ability in investigation and writing, (Luke 1: 4) perhaps using these talents to consolidate and sustain his family’s economic position, thus repaying them for making his studies possible.
His practice of medicine made him suspicious (within the community), perhaps inducing him to write about subjects prohibited to others. This gave him great insight into subjects related to bodily illness. (Luke 4: 38; 14:2)
Despite his pagan religious origins, he was acquainted with Judaism and later converted to it. He was not a direct disciple of Jesus, nor did he have contact with the apostles. He is a second or third generation Christian.
Redaction of the text.
We can place the writing of the Gospel between the years 80 and 90, nearly sixty years after Jesus’ crucifixion. It was created in one of the Roman Empire’s cities, probably either in Antioch in Syria, Ephesus, or Philippi, cities known well to the author of the book of Acts.
Historical context.
The author of this Gospel does not clearly reveal to whom he is directing his literary work; but given the characteristics of his message, we can intuit that it is destined to fall on the ears of believers living in the large cities where the social divisions between classes, the rich and poor, the minority of the privileged and majority of excluded and marginalized was manifested.
We find insurmountable barriers of preconceptions, especially given the cultural and racial diversity, where foreigners, pagans and women suffer the discrimination inherent to their condition. This situation threatens the stability of the Christian communities. Social relations needed stringent reform; it is for this reason that Luke deals with subjects related to social and material equality. (Luke 5: 1-11; 6:1-5; 9: 10-17)
Conversely, the author of the Gospel feels that his proposals are challenges and demands beyond the limit of the general public’s ability to assimilate. Its insertion into the Christian community was a call for changing life, and at the same time, a confrontation with other styles and forms of living the faith that they had professed up to that very moment.
It all seems to indicate to us that there were people dejected and expectant of the future of the Christian communities. In some ways this Gospel constitutes an answer to those beset by the crisis of doubt and disillusion. (Luke 24: 13-35)
Objective of the Gospel.
The Gospel appears as Luke’s response to the two basic questions that constitute the central axis of the work, appearing from beginning to end as hot topics. The first of the questions he attempts to reply to is: Who is Jesus of Nazareth to us? The second: As a follower, what does He want me to do here?
For Luke, Jesus is the one who should guide the entire life of the disciple. Thus, through an historical retelling of the story, he tries to elucidate doubts, while simultaneously portraying the greatness of Jesus´ following.
Text from Luke 10: 1-11.
Throughout the whole Gospel we find Jesus in constant movement. In 9: 52 He is crossing Samaria; in 17:11 He is in Galilee; in chapter 18:35 he is moving toward Jerusalem; and in all of these texts He is depicted as being followed by multitudes.
This not only shows Jesus being accompanied in this long journey, but also makes a reference for us as to what being his follower meant, and what demands following Him implied. We could say that these chapters are a true font of learning for those who aspire to be disciples, and disciples of Jesus.
So please accept this as an outline, as here we don’t want to go more deeply into the study of the texts given that in February we will have the possibility of scrutinizing them together. Nevertheless, I leave you with some of the important points to consider
Overarching points:
1. We find Jesus inviting seventy disciples to realize mission. This tells us that mission is inclusive, that it doesn’t belong explicitly to the twelve (apostles), rather that it is an invitation to men and women alike who are disposed to assume the challenge of following Him. Thus we are co-participants in mission. (v.1) 2. It is important to be accompanied in ministry (v.1). Diversity implies richness, support, and the growth of the community. 3. To realize mission one needs to depart on its journey. 4. Difficulties arise in its realization; there are obstacles not always easily overcome. 5. Not to burden (others): learn to receive what others have to give. What we have is not always the best. 6. The responsibility of announcing Peace. 7. To be open to receive from others. The need to share bread. 8. Discipleship implies the responsibility to inflict healing. 9. The Kingdom is a gift for all those who desire to receive it. 10. The consequences of disdaining peace and the Kingdom.
Miercoles / Wednesday
- Tiempo / Time: 8:50am
- Líder / Leader: Presibitero Baltimore, Rev. Christa Burns
- Texto / Text:
Jueves / Thursday
- Tiempo / Time: 8:50am
- Líder / Leader: Presbiterio Centro, Rev. Miriam Naranjo
- Texto / Text:
Four Important Aspects Concerning Mission and Evangelization to Take into Account for the Debate. By Rev. Miriam Naranjo Alonso As translated by John Walter
The term Kerigman comes from the Greek and means: To proclaim as an emissary. It is applied to the proclamation of Christians initiated just after the death of Jesus of Nazareth, about 30 AD.
When Kerigma is spoken of, it refers to the manner in which the church proclaims and announces the message of salvation in Jesus Christ, Son of God. “Mission is simply the participation if Christians in Jesus’ mission, committing to a future that verifiable experience seems to deny. It is the good news of God’s love incarnated in the testimony of a community for the good of all the world.” (Bosch 631)
It is in mission participation that we find the voices of others within the context of their social perspective; and while considering their problems, we see they are also those of the Christian community dedicated to the mission of God in the world.
It’s important, therefore, to distinguish between mission (singular) and missions (plural). The first essentially refers to the Mission of God, that is: to the self-revelation of God as He who loves the world; the same as the commitment of God in and with the world; the nature and activity of God which encompasses the church and the world, and in which the church has the privilege to participate.
The Mission of God expresses the Good News, meaning “God for the people”. The term Missions refers to particular modes of participation in the Mission of God, related to specific periods, places, and needs. (Bosch: 26)
It is important to examine Jesus’ maxim: I have come so that they have life, and life in abundance. (John 10: 10) and As the father has sent me, so also I send you. (John 20: 21) For its part, on completing these two premises, the IPRC will be consistent in word and action.
This good news of full life (evangelization) and this sending (mission), form part of the conviction that in Jesus we find this full life for all, vital to the community, living and encapsulating another premise of Jesus, “If you love one another, the whole world will know you as my disciples” (John 13: 35)
Catechetical Teaching:
- The importance of catechetical education in evangelization and mission.
- The constant need to re-evaluate our classes, preaching, reformed theology, Bible studies, methods, and pedagogy through dialogue with church groups so that: It proceeds well, they aspire to improve, what would they like and how.
- The formation of values, doctrinal questions of the Reformed Presbyterian Church, conceptions, contemporary problems not always confronted by the church (sexuality, the body, drugs, tobacco addiction, AIDS, vocations, courtship, family violence, marriage…
The manner in which we practice service (diakonia)
Theologically, an understanding of diakonia has developed as being compensation and relief of privation, through this represents an apocalyptical concept of the world, (as Moltmann notes)
Those who maintain this concept see nothing but evil in the world. The only choice is to resist the worst; nothing new can be created that would be permanent. The defenders of this position relate that one has to maintain hope in Christ, the only force (being hope) capable of ending all the misery that needs redress in this world.
The majority of the evangelical churches affirm these conceptions; the IPRC does not, although this retrograde theological concept of understanding diakonia may still exist in some Presbyterian communities. For this reason, the systematized thought of the IPRC is at times in dissonance with the teachings found in some local communities.
This practical apocalyptical orientation of diakonia is modified when and only the theological basis is altered, when mercy stops being pity to align itself to the way of Jesus. (1)
Accordingly, evil is only thwarted when good is done; misery is only eliminated when its causes are scourged; isolation is only overcome by means of the community; and slavery is only abolished through common liberty. (Moltmann: 1987b: 22)
Therefore, diakonia consists not only of alleviating necessities, healing wounds, and realizing social compensations, but also by anticipating new life, new community, and a free world. (World of Freedom)
Diakonia, therefore, does not orient itself only to the present suffering of human beings, but also towards the Kingdom of God, to the true future of man. (human being) (Moltmann, 1987b: 23)
Without the perspective of the Kingdom, diakonia is nothing more than a nonsensical love of ideas capable only of compensating and repairing. Without diakonia the hope of the Kingdom of God becomes a utopia lacking love, a utopia only capable of demanding and accusation.
In the exercise of diakonia, one attempts to relate love and hope, the Kingdom of God with concrete necessity. Without the hope of the Kingdom of God, diakonia looses its Christian aspect and becomes, as much in practice as in theory, one of the many services of the social state.
On the contrary, with the hope of the Kingdom, diakonia becomes Christian and leads from a position above the social compensation to principals and experiences of renewal in human society.
All of which means that one need not abandon oneself to the labor of caring for children, the old or sick, or marginalized, just the contrary: For in Hope it is just these (beings) who constitute the renewing potential of society, because it is they who experience the particular problems of society. (Moltmann, 1987b 22-23)
But well beyond all of that, Diakonia refers to friendship, to sharing, to listening, to being part of the whole.
According to N. Mette: “Without Diakonia there is no community in the following of Jesus; rather at best, parishes for those who the reference of multiple charitable activities of the church and its economic support becomes all too easily an excuse for pious self sufficiency.” (cited by Floristan, 1998: 655)
How to be community (koinonia)
According to Aristotle, the natural principal of association consists of: “Equals tend to associate among themselves”. The equality of species, sexes, social, economic, and moral position creates community because it guarantees homogeneity. “However, this principal”, states Moltmann, “is also the cause of social isolation of those outside, through segregation, apartheid, and xenophobia, because it buries its roots in the irrepressible desire of self-affirmation.” (1987b :23) “People like ourselves make us comfortable; those unlike us make us insecure. Therefore we love who are like us and avoid all others.” (Moltmann, 1987b: 24)
The principal of the Christian community cannot be: Equals who tend to associate among themselves, rather that: Accept one another as Christ accepted you for the glory of God. (Romans 15: 7)
Therefore the Christian community is a community of differences, which for this reason does not experience differences as a mutual threat, rather as a reciprocal enrichment.
Liturgy
“Man (human beings) accedes to the existence of God through praise, not through trial. “ (Casiano Floristan, 1998: 480)
This point accentuates the importance of liturgy. “Liturgy constitutes a symbolic praxis, it’s orthopraxis profoundly united to orthodoxy insofar as it doesn’t reduce itself to a mere ritual ceremony, since it expresses, acts, and engenders the paschal praxis of Christ.” (Floristan, 1998: 480-481)
The worship service, a special moment in celebration, strives to imitate daily life. The repetition of gestures, words, sounds, and colors which make up this moment of celebration, recreate a reality which in many aspects is lived in an unconscious manner. The worship service is more than the time it lasts; it is a connection between celebration and life itself. It is a time to recognize that human beings have been created in the image of God; a time to recognize differences, learn to be together, to be connected in order to overcome prejudices.
Taken from: The Healing Practice of Jesus: Proposal for the Mission of the IPRC with those people who live with HIV/ AIDS by Rev. Miriam Naranjo Alonso
Rev. Miriam Naranjo Alonso
Wiki Article
January 12, 2009
Translation by John Walter
Bible Study based on Matthew 9: 35.
Jesus passes through all the cities and towns, teaching in their synagogues, preaching the Good News of the Kingdom, and healing all manner of sickness and pain among the people.
Introduction to the text: The verse which we propose to use for the study is verse 35 which summarizes the activities of Jesus. He crosses through the villages and towns teaching the practice of justice in the synagogues from the perspective of love and mercy. He announces the Good News of the Kingdom which liberates the people from the structures that oppress and marginalize them. He cures sickness and complaints. He is the sower of the Kingdom, the liberator of the oppressed.
Working with the words of the text.
I find it incredible that in only one verse the entire missionary activity of Jesus can be summarized!
Jesus criss-crosses all the cities and towns: Jesus leaves nothing undone, he walks through all the cities and countryside. He observes everything. He dialogues with the reality before Him.
It is important that Jesus not only covered all the cities but the countryside as well, because the small towns were full of people. The temple and palace were the most important sites in the city; this is where one found the elite who controlled the monetary system, the written word, and the taxes.
The external limits of the cities were occupied by the poor; here, for the most part, people dedicated themselves to agriculture. The economic base of the cities and their elite was based on the labor of the farm workers.
…teaching in their synagogues… Jesus was kin to their tradition, part of their life story. He is part of their ministry even when the synagogues are “those of small elitist groups” which controlled everything.
…and preached the Gospel of the Kingdom… His identity encompasses everything, he reads in the synagogue about His new vision for the world, of the humanity that never ceases to accompany Him, propelling him in His ministry. He announces the presence of the Kingdom of God.
…and healing all sickness and pain among the people… Jesus is not removed nor unaware of what is happening before Him. It is important to emphasize that His place of healing is in and with the people where the costly medical technology of that time never reached. It is there among the vulnerable that Jesus labored.
A note about country ~ city. It’s significant that Jesus not only covered the scarcely populated urban areas, but that the countryside became an objective of his ministry as well, because it was out there where so many people lived in that time.
Viernes / Friday
- Tiempo / Time: 8:50am
- Líder / Leader: Presbiterio Baltimore, Elder James Parks
- "Tema" / Theme: Labor
- Texto / Text:
