Iglesia Bautista Buenas Nuevas is a Spanish Baptist tradition faith, which is housed inside of Good News Baptist Church. Located in the Chapel section of the main church. Iglesia Bautista Buenas Nuevas is not yet a freestanding ministry, but the ministry hopes to become so in the near future. Even so, Iglesia Bautista Buenas Nuevas celebrated its eleventh anniversary in May of last year. Interestingly, I was told that the church just picked a Sunday in May to celebrate this occasion; as the actual anniversary date of the church is unknown. The worship services are held at 1:30 pm every Sunday. Additionally, there is a mid-week service held on Wednesdays at 7 pm. This ministry continues to grow, and giving many the option of attending a church service conducted in their native tongue. To this date, Iglesia Bautista Buenas Nuevas have reached many and currently have 20 active members at this time.
Rev. Ron Law previously pastored Iglesia Bautista Buenas Nuevas prior to the current pastor, Rev. Marvin Tobin,
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who took on this wonderful ministry. Reverend Marvin Tobin is passionate about teaching the Gospel in the native tongue of Hispanics. Although Rev.Tobin did not know this in the beginning of his spiritual journey. Prior to pastoring Iglesia Bautista Buenas Nuevas, Reverend Marvin Tobin and his wife Robin, served in Mexico as missionaries for over fourteen years. It was during these missions in Mexico that God shaped and prepared Rev. Tobin for his current position. A testament of this move of God is the fact that Reverend Tobin could only speak two Spanish words prior to this mission trips in Mexico; now, Rev. Tobin conducts entire church and worship services in Spanish. In March 2010, Rev. Tobin returned to the United States in order to reach Hispanic souls in the Hampton Roads area. Rev. Tobin was able to apply the ministry and work that was accomplished while in Mexico locally. Under the direction and leadership from the prior and current pastor, Iglesia Bautista Buenas Nuevas is expanding and growing. While it has been challenging at times, this ministry has great potential and possibility. A testament to Reverend Tobin’s work and dedication is seen in the expansion of his audience. The audience has become much more diverse and widespread within the Hispanic culture; not only has the ministry reached the Mexican population with the Gospel, but it is also reaching a variety of other Hispanic cultures. According to Rev. Tobin, “from the pulpit of the Iglesia Bautista Buenas Nuevas, many have heard the Gospel preached in their own native Spanish tongue, including those from Colombia, Costa Rica, El Salvador, Guatemala, Honduras, Mexico, Panama, Peru, Puerto Rico, Spain to mention a few.” This is an amazing feat to accomplish and is indicative of the willingness of people to learn about the Gospel, if only it were taught in their native tongue. #1: Ethnography of Iglesia Bautista Buenas Nuevas dated 02/14, 2016 @ 7pm service. The chapel, where Iglesia Bautista Buenas Nuevas held Wednesday service, was very inviting and comfortable.
The Chapel was filled with cushioned chairs throughout the room with the exception of a podium, where the pastor stood. Beyond the podium, on a wall, stood a large cross. Conducive to the intended audience and the Hispanic culture, there were flags hanging on the wall from Peru, Mexico, Paraguay, Uruguay, Argentina, and Bolivia on both sides of the wall. The congregation was dressed in casual attire, while the pastor was dressed in a suit and tie. Everyone in the Chapel was bilingual. However, the service was presented in the Spanish language. Five people, of diverse Hispanic origin, sat scattered throughout the Chapel. While the members of the congregation were of different Hispanic backgrounds, the pastor was of Caucasian descent. Besides myself, the only other female was sitting at the back of the Chapel, taking attendance, and looking at the
Bible. The pastor began the service with reading the names of those on the sick and shut in list. The congregation made the pastor aware of a few other members that were sick as well. Pastor Tobin then opened service up with prayer. Pastor Tobin then greeted me, as well as the entire congregation, and handed me a guest card to complete. The woman explained the card to me, being that it was in Spanish. Pastor Tobin then began his sermon and preached the Word of God. Throughout the message, an elderly man, who sat on the left side of the Chapel kept asking Pastor Tobin to repeat himself. Even so, the service was very peaceful. Pastor Tobin was energetic and jovial in the presentation of the message. After, the presentation, there was a time of silence for prayer, lasting approximately 15 minutes. Then the Pastor and the congregation sang a song in Spanish, and then the congregation repeated the Benediction in unity. Immediately, after the benediction, they greeted each other with hugs and embraced one another. Pastor Tobin and his wife Robin then introduced themselves to me. The other members also came over and fellowshipped with me; they all used the English language at this point of the observation. Pastor Tobin collected my guest card and offered me a bottle of water. But realizing that they were all out of water, Pastor Tobin was very apologetic concerning the hospitality. Overall, this was a unique experience for me, realizing that I am not fluent in Spanish. I found that within this diverse culture, everyone is warm and accepting of visitors. However, being that I was the minority, in culture and language, it was a bit uncomfortable. Mainly because I could not understand the service. Needless to say, every member attempted to embrace me to break the ice. It was very difficult to engage in the worship. Also, the congregation never engaged as I am accustomed. The congregation really took the speculator approach, whereas, where I worship, everyone participates in the service. The membership was quite small, but they were genuinely concerned about each other, more so than in my tradition. Everyone participated in the service where I worship. I am not sure if this was due to the small membership or if this is a common practice within this tradition. I found that each tradition shares some similarities. The order of service is basically the same; however, as mentioned previously everyone is actively engaged in my tradition. They made certain that I felt comfortable, and I indeed appreciated the hospitality. The fellowship after the service was awesome. I will conclude that culture and diversity does shape one’s spiritual tradition. The members at Iglesia Bautista Buenas Nuevas personify, a love for God. I may not have understood the worship service, but the fellowship revealed the expression of Christ.
Dia de los reyes magos is on Jan. 5 - Feb. 2 and the day is about the 3 wisemen, But January the 6th is the special day in Mexico….. this day represents the height of the Christmas season. This celebration is where it is stated that the kings, Melchor, Gaspar, and Balthasar, traveled by night all the way from the farthest confines of the Earth to bring gifts to Jesus, whom they recognized as the Son of God. As well as regal, the Three Kings are depicted as wise men, whose very wisdom is proved by their acknowledgement of Christ's divine status. Arrived from three different directions, the kings followed the light provided by the star of Bethlehem, which reportedly lingered over the manger where the Virgin Mary gave birth for many days. In
side of a border town made Smeltertown residents American, Perales looks at how they also never left their Mexican culture and customs behind. The San Jose’ de Cristo Rey Catholic parish served as a place for Esmeltianos to reimagine what it meant to be racially and culturally Mexican in an American border town. The Catholic chapel on the hill became the locus of what it meant to Mexican in a border town. Through their sense of community and the Catholic parish, Esmeltianos retained many aspects of their Mexican culture: Spanish language, Mexican patriotism, Catholicism. “Blending elements of national and ethnic pride, shared language, and a common experience with Catholicism provided a foundation on which Esmeltianos reconfigured what it meant to be Mexican in a U.S.
Many countries have the pleasure of celebrating Independence Days. These historic holidays are filled with nationalistic celebrations and delicious traditional food. In Chile, the natives celebrate their break from Spain with Fiestas Patrias. In Mexico, the president begins the celebration by ringing a bell and reciting the “Grito de Dolores” and he ends his speech by saying “Viva Mexico” three times.
A long time ago more than 500 years ago, there were Spanish Conquistadors who had landed in what is now referred to as central Mexico. Once here they stumbled upon populations of natives who were performing a customary celebration that appeared to simulate death. Dia de los Muertos initiated periods in the past in Mexico, where it is still commonly celebrated to this generation. This festival that takes place over 3 days is a assortment of pre-Hispanic ethnic views and Spanish Catholic philosophies. The Mexican celebration of Día de los Muertos, or Day of the Dead, proceeds over the initial 2 days in the month of November. Its beginnings are a concoction of Native American behaviors and a set of Catholic celebrations. The celebration concentrates
The traditions my parents instilled in me at a young age are important to me. They are part of my Latin culture and identity. One of the most important traditions that I value the most is our devotion to “La Virgen de Guadalupe” (The Virgin of Guadalupe), and although I don't go to church or share a specific a religion, I believe in La Virgen as a protector and a guardian figure and maintain her presence in my daily life.
Modern practitioners of Santeria may be attracted to the religion for a variety of reasons, notable among which are curiosity with secret rituals and the longing among many immigrants and people of color to get in touch with Caribbean and African roots. What each specific individual wants from a religion is difficult to generalize upon, but Santeria offers a way for people to achieve harmony in their lives through communication with and obedience to orishas, the divine beings that act as intermediaries between humans and the Supreme Being, Olodumare. Santeria teaches how to know and appease the specific desires of a pantheon of orishas who alert devotees to problems in their lives and protect them from harm. In addition to a distinctive and demanding set of rituals that requires a commitment of time and energy from believers, Santeria offers a rich history and a supportive community that make it a way of life and not just a passive belief structure that bears little relevance to the daily life of its adherents.
During the 1600s to 1700s, the Spanish were settling Texas. They did this by building missions and presidios throughout the land. The purpose was to keep the French out and to change the Indians' ways of life. Some of these missions failed and some succeeded. All in all they were closed after years of trying to change the Indians.
Today the mission is now open to visitors there is a museum a and more. In the back, there is a patio for private meeting only. This mission is still operated by Franciscans. This Mission is an active church where there are regular services, weddings, baptisms, and funerals. There is also a program for support visit by students and others. It offers either a guided or a self-guided tour. San Luis Rey treats adults for " A Day Away" that begins on a Friday
The second family that I interviewed was the Lyles family. Both Bro. Scotty, the father, and Mrs. Yolanda, the mother, participated in the interview and three of their children were in the room. Bro. Scotty was born and raised in Alba, Texas on the very same tree farm that he owns and operates today; he is also a deacon at our church. However, Mrs. Yolanda was born and raised in Guatemala. As a child she was raised Catholic, and is part of a large and growing family. She is one of eight children. Their family as well as anybody else in that culture celebrated their daughter’s 15th birthday with a Quinceañera which marked the transition from childhood to young womanhood. This was traditionally the first time the girls would wear make-up, nice
“Culture is a cluster of intangibles and tangible aspects of life passed down from generation to generation.”(cite) More importantly, culture is define as the way of life of a group of people who share these same values and beliefs, therefore, we will check the Hispanic culture. The U.S. Census Bureau defines Hispanic or Latino as mutual inhabitants in the United States who are of Latin American or Spanish origin. Latinos has become a larger proportion of the U.S. population, there is a greater need for social work education to offer culturally sensitive training to social work students (Furman, Bender, Lewis, & Shears, 2006; Iglehart & Becerra, 1995). A Hispanic woman, Marcela Hede voices that, “Being Hispanic is mainly defined by my language
What is culture? Many people ask themselves this question every day. The more you think about it the more confusing it is. Sometimes you start leaning to a culture and then people tell you you’re wrong or they make you feel like a different person because of your culture. I go through this almost every day. Because of the way I was raised I love Mexican rodeo but I was born and raised in Joliet. This can be very difficult trying to understand culture. I live in this huge mix of culture. Culture is personal. People can have many cultures especially in America and because of globalization. Cultural identity is not one or the other, it is not Mexican or American. Cultural identity is an individual relevant thing.
In response to this need, the Board would sometimes pay the clergy's wages, and they became known as “home missionaries.” The first of these such home missionaries, was Marion Tafolla. He was a Mexican-American who was introduced to the Church of God movement through a copy of the Gospel Trumpet. After joining the movement he began speaking at a friend's farm to Spanish workers. This led to the founding of a Hispanic church in San Antonio, Texas in 1921.
In today’s society parents are looking for explanations to understand their child’s actions and lack of obedience. Some studies focus on the child’s perspective while others focus on the parent’s perspective. In reality both attributions should be considered together. It is commonly believed that negative mother attributions produce an oppositional child. Another study says parents that blame the child for their misbehavior and choose a harsh discipline may cause the child to act out. Oppositely some children will hear what their parents say about them and start to place blame on themselves for their actions. Realizing that the parent child relationship is difficult to comprehend from all sides was the reason for the study done by Colalillo,
His church is a “good sized” suburban church that has been around for 295 years. He describes the parishioners as having a “broad tent” of theological views. This congregation is open to new ideas and re-visiting the old. They appear to be carrying out intentional missional work in their community
The church –local and universal– and her participation in God’s mission to the world is one of the central themes in the discussion of theology of mission. However, this focus on the church per se, seems to overshadow other important factors such as the pastor’s role and how him/her can lead the local church in God’s missional task. There is scarce literature dedicated to this particular topic; hence this paper seeks to be a contribution as it underscores the role of the pastor as an agent of mission, specifically among Latino American Christianity.