The Bible in Brazil - # 238

Ten years of the Bible in Braille are celebrated throughout Brazil.

Kaingang people receive the Old Testament in their language.

Bible Boat makes maiden voyage after being refurbished.

Fair Play Brazil encourages the establishment of sporting ministries.

After almost 60 years of success among Christians, the Almeida Revised & Updated translation will be revised, with the assent and participation of Christian churches.

Th e fi rst choice of a large number of Brazilian Christians, the Almeida Revised & Updated (ARU) translation's annual distribution reaches millions of copies. Published exclusively by Bible Society of Brazil (SBB), this translation has several distinguishing features, including fi delity to the original texts, an up-to-date language–but without abandoning its scholarly vocabulary and syntax–, the wealth of literary styles, in addition to its legibility and sonority. Its fi rst edition was produced from 1943 to 1959, right in the middle of the Radio Era. So the team in charge of this process was concerned with it being read aloud. Approaching its sixth decade, the ARU translation–with the assent of Brazilian Christian churches–will be updated in order to make an already excellent translation even better.

According to Rudi Zimmer, Bible Society of Brazil's Executive Director, the ARU translation, also known as the pulpit Bible, has several qualities that make it so loved by the evangelical audience: “First of all, as João Ferreira de Almeida

himself, who used the best original texts available in his time, we did the same with the revisions of his translation, which has resulted in the Revised & Updated edition. Secondly, it was the translation that better incorporated the scholarly Portuguese used in Brazil. Th irdly, the theological vocabulary of most Brazilian churches is better suited by the Revised & Updated edition's vocabulary. Finally, and this is the culmination of everything I've said so far, the Revised & Updated edition naturally became the translation that churches use during their services, since it's the most suitable one for the Holy Scriptures liturgical purposes according to them.”

According to Roberto Brasileiro, President Pastor of the Presbyterian Church of Brazil, the ARU translation was adopted by the Church for its friendly text, which contributes to the use and understanding by the population. “Its language is easier to understand. So people can have access to correct and clear Portuguese

After almost 60 years of success among Christians, the Almeida Revised & Updated translation will be revised, with the assent

himself, who used the best original texts available

make it so loved by the evangelical audience: “First of all, as João Ferreira de Almeida

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An already excellent work will get even better

3 T h e B i b l e i n B r a z i l

for everyone. Consequently, it promotes our Church's growth,” he says.

Almir Marrone, Vice-President Pastor of the Seventh-Day Adventist Church, points out the clarity and fi delity to the original texts as the distinguishing features of the translation. “We believe that the Bible is the Word of God, and that its teachings and doctrines must be built upon a reliable foundation. When preaching and for doctrinal studies, we prefer the translation from the original instead of versions. Th e Almeida Revised & Updated translation ensures this, but, at the same time, it has an accessible language,” he explains.

“Our distinguishing feature is called Bible Society of Brazil,” asserts Paulo Roberto de Moura Pinheiro, Pastor and e Editor of the Brazilian Publishing House, adding that “everything SBB produces is of top quality.”

So it is worth mentioning that the Almeida Revised & Updated translation is a copyrighted by Bible Society of Brazil, and, therefore, was entirely developed by the organization. Th erefore, the ARU translation is found exclusively in publications bearing SBB's seal.

Another point mentioned by Adail Carvalho Sandoval, SBB's President and Pastor Emeritus of the Presbyterian Church of Brazil, is the question of affi nity and familiarity with ARU's text. “Th ose who have been living a little longer–and have gotten used to the fi rst and second editions, by memorizing the texts, reading them every day, and preaching based on this version–fi nd it diffi cult to use any other edition,” he explains, pointing out that its poetic language, which is pleasant to the ears, is also one of the reasons why it is the favorite Bible among Christians.

Egon Kopereck, President Pastor of the Evangelical Lutheran Church of Brazil, explains that this translation has taken root in his Church, and that is why he recommends it. “We can say that it is the language of love of our Church,” he summarizes.

Ernesto Ferreira Junior, Pastor from the Church of the Nazarene, talks about the affi nity with the ARU translation text. “It's our main biblical text, the only one used at the pulpit, and we even had customized editions made for commemorative dates. We pastors are taught with the ARU translation, so we have a close relationship with it.”

The Almeida RevisionsTh e New Testament translation made by João Ferreira

de Almeida was revised before being published in 1681, but the text needed an immediate revision by the time of publication. Th en, in mid-18th Century, in the island of Java, the entire Bible was fully revised. Th e second major revision, called the “London revision,” was made 100 years later, from 1869 and 1875. Twenty years later, in 1894, still in London, the spelling of the same text was corrected, and a few obsolete terms were replaced. Th e 1898 edition, made in Lisbon, would be known as the Almeida Revised & Corrected (ARC) translation. Th is edition has been graphically updated throughout the years, and both archaic terms and words that changed meaning have been changed: 2nd edition, in 1969; 3rd edition, in 1995. Th e most recent revision was made in 2009, and important change was made: the word “altruism” was replaced with “love.” It is estimated that the Almeida text has been revised eight times before the Revised & Updated edition.

In 1943, the British & Foreign Bible Society and the American Bible Society, which operated in Brazil at that time, decided to prepare and publish a revision of the Almeida translation. Th is revision, which as of 1948 became Bible Society of Brazil's responsibility, would eventually be known as the Almeida Revised & Updated translation. Renowned Biblicists and vernacular experts–members of the several diff erent evangelical denominations present in Brazil at that time–participated in the process. Th e New Testament revision was published in 1952. Th e Old Testament revision was completed in less time, in 1956, because a small Translation Committee was fully devoted to the task. Th e full Bible was only published in 1959. A second edition of the Almeida Revised & Updated translation was published in 1993 in Brazil.It is a formal equivalence translation, since it respects the form of the source languages (Hebrew and Greek). Th erefore, the order in which the words appear in the original text is maintained, as it can be seen in Genesis 1:1. “Here we tend to translate verbs with verbs, nouns with nouns,” teaches Vilson Scholz, SBB's Translation Consultant.

for everyone. Consequently, it promotes our Church's growth,” he says.

Almir Marrone, Vice-President Pastor of the Seventh-Day Adventist Church, points out the clarity and fi delity to the original texts as the distinguishing features of the translation. “We believe that the Bible is the Word of God, and that its teachings and doctrines must be built upon a reliable foundation. When preaching and for doctrinal studies, we prefer the translation from the original instead of versions. Th e Almeida Revised &

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An already excellent work will get even better


Diff erences between the ARU and ARC translations

“Th e Revised & Corrected edition features a form of Portuguese that ‘updaters’ in Brazil consider ‘oriental.’ Furthermore, it's a very literary translation, but archaic in terms of language,” explains Scholz, pointing out that it can be regarded as a kind of King James translation of the Portuguese language. One of the diff erences between the Revised & Updated and the Revised & Corrected editions is the Greek text adopted as the basis for the New Testament translation. In the 17th Century, Almeida had just the so-called “received text” (textus receptus)–the only one available at that time–, whose origin is the Greek New Testament, edited by Erasmus of Rotterdam, in 1516, and based on the very few Greek manuscripts copied during the Middle Age.

Older Greek manuscripts were discovered during the 19th and 20th Centuries, many of them copied during the 4th Century A.D., and some even before that. Based on those manuscripts, which are closer to the time of evangelists and apostles, new editions of the New Testament, called “critical editions,” began to be published.

“Th e term ‘critical’ indicates that such editions allow a textual critique to be made, that is, a comparison between the text considered the original one and the textual variants or alternatives–including those of the "textus receptus"–, which appear at the bottom of the pages,” explains the Translation Consultant.

For the Revised & Updated edition, SBB decided to translate the best Greek text available at the time, which was the 16th edition of the Greek New Testament edited by Erwin Nestle. Th is Greek New Testament was reprinted without changes until the 26th edition, in 1979.

“In general, the Almeida Revised & Updated is diff erent from the previous editions in approximately 30% of the text, but it still preserves an ample vocabulary, with more than eight thousand diff erent terms, not counting the names of people and places,” says SBB's Translation Consultant.

A New RevisionIn order to eliminate the archaic language, the

vocabulary of the ARC translation was changed, resulting in the ARU translation. But not all modifi cations meant improvements for the text.

Th is year, the Almeida Revised & Updated translation completes 57 years of existence. But it has been 70 years since the beginning of the translation work, in 1943. According to the guidelines set by the United Bible Societies, a revision of the text is recommended every 25

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Rotterdam, in 1516, and based on the very few Greek manuscripts copied during the Middle

Older Greek manuscripts were discovered during the 19th and 20th Centuries, many of them copied during the 4th Century A.D., and some even before that. Based on those manuscripts, which are closer to the time of evangelists and apostles, new editions of the New Testament, called “critical

“Th e term ‘critical’ indicates that such editions allow a textual critique to be made, that is, a comparison between the text considered the original one and the textual variants or alternatives–

"textus receptus"–, "textus receptus"–, "textus receptus"which appear at the bottom of the pages,”

For the Revised & Updated edition, SBB decided to translate the best Greek

of the translation work, in 1943. According to the guidelines set by the United Bible Societies, a revision of the text is recommended every 25


years. “Th e more you postpone a revision, the harder it gets,” says Scholz. According to him, an excellent translation can be improved, especially for the new generations.

“Using a metaphor, the ARU translation is a well built road, but with a few bumps that could be corrected,” summarizes the Consultant, highlighting the following points: the original text editions are diff erent; regarding the language, the Almeida translation was brought to the 20th Century in Portugal, now we must update it in Brazil.

Roberto Brasileiro says this is a translation that must always be improved: “In order to maintain its concept of Revised & Updated,” he explains. Egon Kopereck points out that many words and terms found in the text are no longer used by people, since it adopts a very old language. “So I think that many words can be changed in order to refl ect the reality of the Portuguese language currently used in Brazil,” he explains.

Sharing the same opinion, Samuel Esperandio, Pastor and Executive Director of the Pioneer Baptist Convention, talks about updating the writing format: “It would be interesting to match the written text to the style of the Portuguese used in Brazil, with a sequence of subject, verb and object,” he says.

Adonias Pereira do Lago, Methodist Church's President Bishop, observes that the language must be modifi ed, but without losing its essence: “Obviously, we must be careful not to corrupt the text regarding the original texts and what God indeed wanted to tell us when they were written.”

Concerning this aspect, Leopoldo Heimann, Lutheran Pastor and SBB's 1st Vice-President, emphasizes that “when making a revision, it's important to preserve Almeida's style, thus safeguarding it. Th e determination of what can and should be improved is a linguistic question, since certain terms are no longer used in daily activities.”

“It's a worthy and needed eff ort. Worthy because it reveals that SBB is aware of the expectations manifested by readers. Needed because life and time teach us new possibilities,” explains Romeu Ruben Martini, Pastor and Th eological Adviser for the Evangelical Church of the Lutheran Confession in Brazil's Presidency.

The idea is to continue what was done successfully in the middle of last century, thus offering the Brazilian population a text compatible with the original texts and the current Portuguese language, but keeping João Ferreira de Almeida's style. The following are some points to be observed and evaluated in a new revision:

In addition to the textual base that changed a little, there are potential exegetical revisions to be made, as in Rev 1:3.Today, an updated Portuguese language means the Portuguese spoken in Brazil.

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many words can be changed in order to refl ect the reality of the Portuguese language currently used in Brazil,” he explains.


Certain expressions could be more idiomatic.When both translations are compared, the ARU, in some cases, became more archaic than the ARC.Archaisms or forms seldom found in literature can be the object of revision.

In order to assess the need of a revision of the ARU translation, Bible Society of Brazil invited leaders of Brazilian Christian churches for a meeting on October 15, 2012. The event was attended by about 30 representatives from 11 different Christian denominations, and most of them considered it opportune to begin a revision of the translation, as long as it is a

moderate one and preserves Almeida's style.Therefore, the next step is to form an

interdenominational work team that will study the ARU translation text in order to propose modif ications that eventually will result in the 3rd edition of the translation. “Depending on the reach of the revision and on the pace of work, the task can be completed in a period from three to f ive years. A revision team is not very large, but is very focused, has modern IT resources, so it can make the revision in a very shorter period compared to the one made last century (13 years!),” concludes Vilson Scholz.■

Representatives from different Christian denominations, attending a meeting held by SBB, considered it opportune to begin a revision of the ARU translation.

Photo 1 – Roberto Brasileiro, President Pastor of the Presbyterian Church of Brazil / Photo 2 – Egon Kopereck, President Pastor of the Evangelical Lutheran Church of Brazil / Photo 3 – Adonias Pereira do Lago, Methodist Church's President Bishop / Photo 4 – Samuel Esperandio, Pastor and Executive Director of the Pioneer Baptist Convention.

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A Little HistoryJoão Ferreira Annes de Almeida was born around

1628, in Torre de Tavares, Portugal, and died in 1691, in the town of Batavia–currently Jakarta–Java Island, Indonesia. Th e little information known about Almeida's life is registered in the “Dedication” of one of his books and in the minutes of Reformed (Calvinist) Churches presbyteries of Southeast Asia, where he worked as pastor, missionary and translator, during the second half of the 17th Century.

According to documents from that time, in 1642, at age 14, Almeida would have left Portugal to live in Malacca, Malaysia. He had adhered to Protestantism, leaving Catholicism, and moved to Malacca in order to work for the Dutch Reformed Church there. Two years later, he started to translate into Portuguese a part of

the Gospels and the New Testament

Letters.

In 1651, he moved to Batavia, and, in 1656, he was ordained pastor and sent to the Presbytery of Ceylon, currently Sri Lanka. In 1663–at age 35–, Almeida started to work at the Portuguese-speaking congregation of Batavia, where he stayed until the end of his life. In this new phase, he worked actively as a pastor. At the same time, he resumed the Bible translation work, which he had started in his youth.

Almeida published the fi rst full New Testament in Portuguese in 1681, over 330 years ago. At that time, Portuguese was the contact language, that is, the international language used in the navigation routes to the East. However, it is believed that the Portuguese employed by Almeida, both when preaching and in Bible translation, was very erudite, and, therefore, hard to be understood by most people.

While the New Testament was in progress, Almeida started the translation of the Old Testament. In 1683, he completed the translation of the Pentateuch. He then started the revision of this text, but the delays and discussions that happened at the time of the New Testament revision occurred again. With his health deteriorated–at least since 1670, according to records–, Almeida's workload at the congregation diminished, and he had more time

to devote to the translations. But he still could not complete the work to which he had dedicated his entire life, having reached just Ezekiel 48:21. Th e Old Testament

translation was conclude in 1694, by Jacobus op den Akker, a Dutch pastor. Th e text of the full Old Testament was only printed in 1751, and the full Bible, in a single volume, in 1819.

Apparently, the text of the Almeida Bible fi rst arrived in Brazil in 1712 by accident. A shipment of 150 copies of the Gospel of Matthew–printed in Amsterdam for the Portuguese-speaking community in the West Indies–ended up in Brazil. Th e ship was intercepted by the French and led to a Brazilian port, either Rio de Janeiro or Salvador. It is not known who kept the copies of the Gospel

of Matthew. Later, the Almeida Bible started to be distributed in Brazil by the British & Foreign Bible Society.

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Overcoming ObstaclesWith the election of a new Governing Body, the Bible Society in Angola once again is entirely devoted to the mission of promoting the Holy Bible.

A new time has come for Bible Society in Angola (BSA). After facing a moment of adversity, the organization is once again fully committed to spreading the Word of God. Th is reorganization started a few months ago, and the process was completed with the establishment of a new Board of Directors, elected during the General Assembly held on September 2, 2012. “Th e organization was fraught with problems that prevented it from taking full advantage of opportunities. Th ose challenges had to be faced and overcome,” said David Nkosi, Bible Society in Angola's Executive Secretary.

Th e diffi culties faced by BSA, however, did not prevent the development of important translation projects last year. Th e organization worked in the revision of the biblical text in the Kikiongo, Umbundu and Luchazi languages. Th ere are also ongoing projects in the Umbangala, Songo and Nkumbi languages. For 2013, two other editorial projects are scheduled: one targeting the youth, and another one targeting people imprisoned. Th e organization has also the goal of extending the support to churches that promote the Bible, in order to bring the comfort and hope of God’s Word to the Angolan people.

With a population of approximately 18 million people, Angola suff ered for more than 27 years with a civil war. Since the peace agreement signed in 2002,

which put an end to the confl ict, the country has been experiencing an accelerated economic growth. Most of this development is driven by oil extraction, since Angola is the second largest producer of raw materials in the African continent. Despite all the riches produced in the country, the Angolan people have not been enjoying those benefi ts. Most of the population suff ers with extreme poverty. Th e country's child mortality rate still is one of highest worldwide, according to a report released by UNICEF (United Nations Children’s Fund) in 2010.

Th erefore, Mr. Nkosi acknowledges that there is a lot to be done in order to bring hope to the Angolan people. “Reading God’s Word is much more than just supporting translation projects or distributing Holy Scriptures. We must make an extra eff ort to make the Word of God the source of inspiration in the lives of every Angolan,” he explained.

A Special Prayer for BSALet us get together in prayer and ask God to help the

Bible Society in Angola overcome the adversities it faces by making the Word of God reach the Angolan people.

Please pray for the new BSA's Board of Directors, elected during the last General Assembly, so that it can help the organization to fully devote itself to the mission of spreading God's Word to Angolans.■

Ms. Maria sells Bibles by a road in an industrial area of Luanda, Angola's capital city.

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Prayer Calendar


Bíblia em Ação

Events Celebrate the 10 Years of the Bible in BrailleA series of Meetings of Visually Handicapped People was held throughout Brazil.

The 10 years of the Bible in Braille in Portuguese were celebrated in special ways in all regions of Brazil. Bible Society of Brazil (SBB) held seven editions of the Meeting of Visually Handicapped People from September to November, 2012. Visually impaired people, representatives from institutions that work with this audience and volunteers attended the events held in the cities of Santarém (Pará), Barueri (São Paulo), Brasília (Federal District), Boa Vista (Roraima), Curitiba (Paraná), Belo Horizonte (Minas Gerais), Rio de Janeiro e Recife (Pernambuco).

Featuring diversif ied activities, the editions of the Meeting used resources like audio description and interactivity, in addition to several artistic attractions in order to offer an inclusive event. The participants, through the “10 Years of the Bible in Braille” lecture, learned about the history of the Holy Book in Braille translation and production. Then a video with audio description celebrating one decade of this SBB initiative was screened.

And the "Dois na Mala" Group narrated the “David and Goliath” story to the participants.

The editions of Barueri (São Paulo), Curitiba (Paraná), Recife (Pernambuco) and Rio de Janeiro reserved a special moment to announce the winners of the 4th Literary Contest of Short Stories and Poetry. Inspired by the theme “Bible in Braille in my Life: 10 Years of History,” the participants told how the Word of God in the language that speaks to their hearts changed their lives. Check the winners and selected works on SBB's website.

Claudir Aparecido Vieira–resident of the town of Santa Isabel, distant 35 miles from São Paulo–attended the event and felt very welcome. “Organizers and volunteers went out of their way to make us feel at ease,” he said. This recognition made Emilene Araujo, SBB's Social Outreach Manager, sure that the event accomplished its goal. “We did what we set out to do: an inclusive event with the purpose of spreading the biblical message,” she said. ■

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Bible in Action

1 0 T h e B i b l e i n B r a z i l

Old Testament Reaches the KaingangsFinally, the Kaingang people will have the opportunity to know the promises God made before the coming of Jesus.

“Now we'll know all promises God made to his people, even before the coming of his son, Jesus.” Th is emotional statement was made by Nivaldo Vãnfy Lourenço, a Kaingang, after the delivery ceremony of the “First God's Talk to Us,” the name given by the Kaingang people to the Old Testament, held on October 15, 2012, at Bible Society of Brazil's National Headquarters in Barueri (São Paulo). Originally from the South of Brazil, the Kaingang people received the Old Testament 35 years after receiving the New Testament in their language.

Th e edition was published thanks to a joint eff ort of Bible Society of Brazil (SBB) and the Decided Christianity Mission, led by missionary Martin Ka’egso Hery. According to him, the Old Testament will help new generations of the Kaingang people to understand God's promises.

During the delivery ceremony of the Old Testament, Hery stressed the importance of translations of the Holy Book into the languages that speak to the hearts of indigenous populations. “Th e Bible in Portuguese doesn't reach the hearts of indigenous people. Th at's why we must expand translation projects, so God's Word can in fact change the lives of each and every one of them,” he said.

In Brazil, there are 181 indigenous languages, of which just 58 have some part of the Holy Scriptures translated. Currently there are ongoing translation projects into 54 languages.

Hery, a son of German missionaries, took over the mission of translating the Old Testament with a team–mostly formed by indigenous people–that worked for 17 years. Th e translation had the important contribution of German linguist Ursula Wiesemann, who developed the language's graphic record during the 1960s and 1970s.

Th e Old Testament translation work, which started in 1995, bore its fi rst fruits in 2002 with the publication of three books: Esther, Ruth and Jonah, all printed by SBB. “Th e narratives were much appreciated by the Kaingang. Th ey are easy-to-understand books that don't require knowledge of the entire Old Testament context,” said Hery.

Th e Old Testament printing received by the Kaingang is an experimental version. It was produced in way they could make a full revision of the translation. “All this attention is to make sure that the text of the offi cial publication is understood by the speakers of the language,” explained Paulo Teixeira, SBB's Translation & Publications Secretary.■

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DETAILSKaingang PeopleLanguage: Linguistic family Jê of the Macro-Jê stock (SIL International)Location: States of Paraná, Santa Catarina and Rio Grande do Sul (CONPLEI)Population: 37,470 (Census 2010)

Translation


The Word of God in Pomeranian and HunsrikBible Society of Brazil (SBB) launches the first volume of the Adventures of the Bible series in Pomeranian and Hunsrik, thus contributing to the preservation of those languages.

Portuguese is the language spoken by the vast majority of Brazil population, from the North to the South of the country. However, a very small part of Brazilians do not speak Portuguese as their mother tongue. Descendants of German-speaking immigrants–who came from Europe in the 19th Century and chose Brazil as their home–still have Pomeranian and Hunsrik, two German dialects, as the language that speaks to their hearts. With the launch of the fi rst volume of the Adventures of the Bible series in Pomeranian and Hunsrik, in October 2012, at the towns of São Lourenço do Sul and Santa Maria do Herval (State of Rio Grande do Sul), Bible Society of Brazil makes the biblical message accessible to this part of the population, in addition to contributing to the preservation of those languages.

Th e publication, the fi rst volume of a series of eight books, tells the stories of Noah, Moses, Samson and David with illustrations by Diogo Godoy. At the end of each story there is a section where the story is told in German and Portuguese as well. Th e translations appear side-by-side in order to help children with the literacy learning process in the three languages.

After arriving in Brazil, most Hunsrik and Pomeranian speakers established residence in the South of Brazil. Other groups were spread through other states like Mato Grosso and Espírito Santo. Th ere is no offi cial record of how many people speak these languages. It is estimated that 2 million people speak Hunsrik and 500,000 speak Pomeranian.

Vilson Scholz, SBB's Translation Consultant, actively participated in the translation work of both publications. He pointed out that, although both dialects have a similar origin, there are specifi cities that set them apart. “Hunsrik is still spoken in some regions of Germany. But Pomeranian isn't. Th is language, however, was kept alive in Brazil, and it's used in many Christians services,” he said.

Th e teachers Solange Maria Hamester Johann and Mabel Dewes have been working in the codifi cation of the Hunsrik language since 2004, supported by German linguist Ursula Wiesemann. She was the one who established the linguistic code of Kaingang indigenous language (read story in this issue). Ms. Hamester told that her own story was the source of inspiration for joining the project. “I'm a Hunsrik speaker, and I only learned to speak Portuguese at age seven. So I know how diffi cult it is for Hunsrik speakers to have their cultural identity recognized,” she said.

For the same reason, Pastor Arnildo Munchow, resident of Canguçu and speaker of Pomeranian, agreed to participate in the Pomeranian language codifi cation project in 2009. Munchow and other speakers of the language had to take a preparatory course taught by the German linguist in order to do the translation work. “By participating in the translation project I contribute to keeping alive my own origin. It's remembering the language that my parents spoke to us at home,” he said.■

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Students of Santa Maria do Herval receive publications in Hunsrik.

Translation


The Word of God sustained my faith.

I went through a very painful experience in 2010. In late 2009 I felt terrible backaches. I consulted an orthopedist in early 2010. After a few X-rays and an assessment, it was determined that I had fractured my spinal column. The doctor requested an urgent MRI, which was done a week later. On January 11, I received the terrible diagnosis. I had multiple myeloma, a type of cancer that affects the bone marrow. The disease was pretty advanced, with numerous bone lesions and two pathological fractures. My bones were breaking like crystal.

The family got together that day, and we cried a lot. After this moment of venting our sorrow, we had to face the disease the very next day. We had no financial resources, not even health insurance. I went to a public hospital in Curitiba, where I was referred to a team of hematologists and oncologists. They determined that my situation was very serious. I wouldn't live long if I was not treated immediately. I would have to do chemotherapy for the next six months and then, my health permitting, undergo a bone marrow transplant.

I got very weak because I'm a diabetic. But I couldn't give up, so I faced everything with courage and a lot of faith. And the Holy Bible was essential at that moment. Every time I read the Word of God, it sustained my faith.

And then a miracle happened in my life. After the fourth cycle of chemotherapy, I was told that the

cancer was in full remission. The situation made the medical team very optimistic. However, there was a new challenge. As there was no bone marrow donor available, I would have to be my own donor. They call this procedure an autologous transplant.

I had the transplant on July 22. It was like a blood transfusion, and it lasted 20 minutes.

By the Glory of God, last September I went to Fortaleza (State of Ceará) on vacation with my family to sightsee and celebrate this miracle. I now lead a practically normal life with my family and friends.

Aldo Roberto Mattar, Curitiba (State of Paraná), 52 years old, married, father of three.

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Testimonies about the BibleIf you have experienced an edifying experience with the Word of God, write to The Bible in Brazil magazine and/or to SBB's website telling it. Those whose testimonies are selected and published will receive a copy of the NTLH Study Bible. Please send your testimony with a photo to [email protected].

Testimony


Bible Boat is Back in ServiceThe largest floating biblical literature bookstore in Amazonia, which offers publications for affordable prices and cultural events, resumes its activities.

After being completely refurbished for almost two years, the Bible Boat resumed its trips through the Amazonian riverside region. The vessel left Belém (State of Pará) on September 19 to make its new maiden voyage towards Macapá (State of Amapá), and kept to its schedule of visiting several towns in the States of Amapá and Amazonas until November 24. Created to bring knowledge and biblical literature to the population living in the North of Brazil, the Bible Boat–Luz na Amazônia II–was completely refurbished to include a larger and more modern bookstore, focused on the public, in addition to a cultural area called Bible Museum.

The initiative is part of the Light in Amazonia program, and was developed to bring knowledge and biblical literature to the populations that live in the North of Brazil. “The main purpose of the Bible Boat is to offer Scriptures for an affordable price, thus making their acquisition easier for people living in the different geographical contexts within the Amazonian region,“ said Acyr Gerone Junior, SBB's Regional Secretary in Belém.

According to him, in addition to providing the best services to those who want to buy a Holy Bible, the Bible

Boat will also contribute to spreading the Word of God even more to residents of the region. “And the new Bible Museum will allow the population to know curiosities and objects related to the Holy Book,” he said.

Reuel Klayber, Manager of SBB's Regional Unit in Manaus (Amazonas), participated in one leg of the vessel's maiden voyage in Parintins (Amazonas). “The Bible Boat, or as many people call it, ‘The Boat of Hope,’ was received with a lot of joy. The main reason is that many people would not have another opportunity to buy God's Word in their communities if it weren't for the visit of the boat,” he observed.

“The visit of the Bible Boat to Macapá is a true blessing, especially because we don't have such a rich and diversified offer available here. The access to these materials not only enriches the people of God, but also enables those who are eager to get to know his Word,” celebrated Wirley de Oliveira, from Macapá (Amapá). ■

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Bible BoatBoat Size: 6 X 23 m (19 X 75 feet).Refurbishment Duration: 1 year and 9 months.Collaborators: Five shop assistants; one monitor for the Bible Museum; and eight crew members.Schedule: Two trips, lasting two months each, every six months with predefined itineraries.


Sports and God's Word: a Transforming CombinationOutreach project in the Greater São Paulo Area finds in Fair Play Brazil a way to spread the sporting ministry throughout Brazil.

How can we change the lives of families facing situations of social risk? For many years this question troubled Dilson Villela, a Physical Education teacher. When he went to Jardim Santo André, a destitute community located in Santo André, Greater São Paulo Area, Mr. Villela realized that the answer had always been in front of him. Why not encourage the practice of sports as a tool for social and educational inclusion? In mid-2004, Mr. Villela started a volunteer work. By himself. “Or better: God and I,” he corrects. Little by little, he earned the trust of residents. And, in the following year, the initiative gained momentum and the support of Municipal University of São Caetano do Sul (USCS), where Mr. Villela teaches.

Called Sports & Social Inclusion Project, the initiative currently assists approximately 15 thousand people each year with 19 monitors in 11 communities located in Santo André and Mauá. Students from USCS also participate in weekend activities.

Th e number of people benefi ted and the recognition leave no doubt: this project makes a diff erence in people's lives. According to Mr. Villela, however, the scope is still too little. “Th is project has changed numerous lives in Jardim Santo André, but there are still a lot of people without hope in Brazil. In addition to sports, they need to know God's love. And this is only possible by spreading his Word,” he believes.

Mr. Villela found the ideal partnership on October 10 when he attended a work meeting of Fair Play Brazil members, an initiative coordinated by Bible Society of Brazil (SBB) to create a huge mobilization of Christian athletes, churches and organizations to spread the biblical message and its principles during the FIFA World Cup of 2014 and the Olympic Games of 2016.

Together with Pastor Odair Ferreira Borges, regional leader and member of the Steering Committee of the Brazilian Coalition for Sports, Mr. Villela presented a formula to merge the project he created, eight years ago, with spreading biblical values: encouraging churches in order to create sporting ministries in several destitute communities. “Th e idea is to present a consolidated project that includes evangelism. And SBB can be a very important partner because of its ongoing dialog with several Christian denominations,” says Borges.

With the goal of spreading the idea of sporting ministries throughout Brazil, Mr. Villela and Pastor Borges off er free consultancy to churches in order to help them prepare their projects and oversee all legal formalities until the resources are released.

For more information in creating a sporting ministry, contact Mr. Villela and Pastor Borges by e-mail: [email protected] or [email protected].■

Dilson Villela with children benefi ted by the outreach project Sports & Social Inclusion, in Jardim Santo André.

Foto

: Arq

uivo

SBB

Fair Play Brazil

The Bible in Brazil - # 238

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Transcript of The Bible in Brazil - # 238