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00:00Hello brothers and sisters! Welcome to our second session of our School of Gospels.
00:20Synoptic Gospels. Between the pre-Easter and post-Easter communities there is a relationship of continuity
00:27and rupture. Continuity because the group that surrounds Jesus during his public ministry
00:33It is the same one we see after the Lord's resurrection. But there is also a rupture, for
00:41Although it is the same group of individuals, they are no longer the same. The fact of the resurrection
00:47It has completely transformed them. This event helps them see life with new eyes.
00:55They shared with Jesus during his public life. The fact that Jesus is considered resurrected
01:02as exalted by God, it causes the community to want more earnestly not only to preserve and
01:12to transmit the traditions surrounding Jesus, but also to update and reinterpret them
01:21words and his work. The Christian community not only needs to hear Jesus speak to them
01:29in the past. He wants to hear from you today, in your present, in the circumstances of your current life. They want
01:36May Jesus illuminate your lives as he did when he preached in the land of the Jews. This is
01:44This need prompts the updating of the Master's words. That is why it is important
01:51To update and adapt the Gospel message. This adaptation arises as new communities emerge.
02:00Christian issues that pose a wide variety of challenges to the church. First, the preaching of
02:08The gospel soon leaves the Jewish and Aramaic-speaking lands. Therefore, there will be a need
02:15to make a linguistic adaptation and translate the message into Greek. But not only that, also
02:22There is a change in the type of communities where the gospel is proclaimed. The communities born
02:29In Palestine, they emerged in small villages. In contrast, the evangelizing expansion would lead
02:36the good news of Jesus to great cities like Rome, Antioch, Alexandria, and Corinth.
02:45Why is a social adaptation necessary? And this change in language and social fabric is inherently so.
02:53a cultural adaptation, that is, different mentalities, values and convictions between cities
03:02and Semitic and Hellenistic peoples. And since each community becomes a new church,
03:10We can speak of ecclesial adaptations, given that each group is born in a very specific context.
03:19and lives in very specific circumstances. Often, getting to know the community to which
03:27The message is intended to help make the author's theology easier to understand. For example,
03:35The lost sheep that Luke presents to us in chapter 15, verses 4 to 7. He tells us that Jesus
03:43He addresses the scribes and Pharisees, while Matthew, chapter 18, verses 12-13,
03:49He addresses the disciples. The Jesus of Luke wants to justify his openness to sinners.
03:58Tax collectors and prostitutes, with whom he has festive meals. Matthew's Jesus, on the other hand,
04:06It shows a concern for the care of the weakest members of the church community.
04:13The post-Easter community is an organized group that revolves around a group of legitimate people.
04:21who were with Jesus from his baptism in the Jordan until he ascended to heaven,
04:28as we see in the book of the apostles, chapter 1, verses 21 to 22.
04:35We have here men who have accompanied us all the time that the Lord Jesus was among us
04:42We, from the time he was baptized by John until he ascended into heaven. It is necessary, therefore,
04:49that one of them be added to us so that together with us he may bear witness that Jesus
04:56He rose again. The various missionaries who proclaim the Gospel outside of Palestine are very careful.
05:04to maintain a bond of communion and a certain dependence on the original group that was
05:11with Jesus and whose temporary headquarters are in Jerusalem. There is Paul who goes to Peter
05:19to be informed, or perhaps to learn, or to ask questions, and to find out if it wasn't running
05:27in vain, as he does not present it in his letter to the Galatians, chapter 1, verse 18, chapter
05:332, verses 2 and 9. Three years later I went to Jerusalem to meet Cephas, with whom
05:42I was there for 15 days. I went because God had shown me that I had to go, and there I spoke to the community.
05:50the Gospel that I proclaimed to the non-Jews and also explained privately to those
05:57who were recognized as having greater authority, to make it clear what I was doing
06:03What he had done was not useless work. James, Cephas, and John, who were considered pillars
06:13from the church, they acknowledged that God had granted me this privilege and to confirm
06:19They accepted us as colleagues, shook hands with Bernabé and me, and agreed.
06:27in which we would go to work among the non-Jews, while they would work
06:33among the Jews. On the Sunday after Jesus' crucifixion, two disciples walk
06:41Downcast and gloomy, they traveled from Jerusalem to a village just over 11 kilometers away.
06:49called Emmaus. There's no point in staying in Jerusalem anymore if everything is over and it seems
06:57that there is no hope left. Moreover, there is a danger of persecution. Suddenly they are joined by
07:06A stranger appears along the road and joins them. The stranger sees them looking sad and asks them...
07:13reason. In response, the stranger, whom Luke has already introduced as Jesus, tells them,
07:22How foolish you are, and how slow to believe all that the prophets have spoken!
07:29Then he began to explain to them all the passages of scripture that spoke of him, beginning
07:36through the books of Moses and continuing through all the books of the prophets. For the Jews who form
07:44In the Christian community, its sacred books are considered the word of God. That is why there is a
07:51constant effort to place Jesus in the light of scripture and present him as its fulfillment.
08:00But at the same time, and following the example of Jesus, the Christian community will read the Old Testament
08:07Testament in the light of Christ. This involves seeing Jesus as the fulfillment of the Jewish scriptures and reading them.
08:15These scriptures, in order to find references to Jesus, will cause the gospels in particular and the
08:25The New Testament in general is permeated with quotations and references from the Old Testament.
08:33For Jews, scripture has supreme authority because it is considered the word of God. Even so
08:41when by this time there is no single, clear, closed and well-defined canon of books considered
08:51Inspired. They believe that everything is in the Bible and that the light for any problem can be found there.
08:59circumstance of life. Now, the certainty of this confronts them with the difficulty of finding or
09:08Discovering the relationship between writing and everyday life. This is how the constant recurrence is born.
09:17to Jewish scripture to find in it God's answer to life, both of the people and
09:25of individuals. This constant study of the sacred books of the Jews fostered the birth
09:33of the so-called derasmic exegesis, which is based on a series of techniques for interpreting and updating
09:41the biblical texts. In this we find two fundamental interpretive principles,
09:50the unity of all scripture and the need to explain any sacred text by referring to others
09:59places of the writing itself. In the Jewish elementary and higher schools that formerly
10:07As we've discussed, there was a profound knowledge of scripture. The synagogue, with its readings
10:15Sabbaths of the Torah, taught the Jews to relate these texts to texts of the prophets.
10:23On the other hand, the reading of the scripture in biblical Hebrew, which no one knew anymore except the
10:31Doctors of the law and some scribes around them demanded the creation of the Targums,
10:38translation into Aramaic of these biblical texts. These were not mere literal translations, but
10:46true popular versions that explained difficult passages that were translated into alaka, the way in which there were
10:55to interpret and put into practice texts of Mosaic law. Or in Aggadah, short homilies on
11:04narrative texts of Jewish writing.