Bachelor of Arts in Theology

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Jesus The Medicine-Man/ Healer in The African Tradition
(2002-02) Kaweri, Pelagio
Healing is one of the greatest needs of the modem men and women. In Africa, with its numerous problems of poverty, sickness, political violence leading to death, people need healing more than any continent in the world. In traditional African societies, those who restore health to the sick are called medicine men or healers. Jesus did just that and so from the African point of view, he was indeed a healer. But very often. African healers fail to deal with certain sicknesses. Jesus was a healer per excellence, because he even overcame death so he remains forever a healer. In this long essay, we try to focus on the works of Jesus especially in his ministry of healing in comparison to an African healer. This work is divided into four Chapters. Chapter one presents the definition of sickness and kinds of sickness. The chapter also examines the background of sickness in human life. Chapter two presents the African attitude towards sickness. The areas tackled are; the traditional beliefs on sickness, causes and how Africans deal with sickness. Then comes chapter three in which sickness in the Bible is discussed. Chapter four is divided into three parts. The first part is a comparative study of Jesus and the traditional African healers. The second part of the chapter focuses on a Christology of healing. The last part of the chapter is a conclusion. It contains integrative reflections together with a general conclusion of the entire project. The research is limited to the library sources, only with few verbal interviews and personal experience with the sick people.
Jesus: Image Master A Study of the Wedding Banquet (Matthew 22: 1-10)
(Tangaza University College, 2002-02) Sadadiven, Chettiyar
Looking critically at the Gospel accounts, one can say that Jesus was a public advertiser. Ile had an important product to promote. This commodity is not of physical material which belongs entirely to the present world. It is the proclamation of the awaited Kingdom of God that Jesus himself inaugurated in his public ministry. In order to publicise the advent of the Kingdom, Jesus invested much energy and used various ways of communicating his message. Jesus powerfully used many common images to catch the attention of his audience. In so doing, he inspired his listeners to conversion who in turn, accepted the message of salvation. This thesis demonstrates how Jesus, as an Image Master, spoke relevantly to his contemporaries. Through the Church, he has continued to address the same powerful message of the Kingdom to us. By analysing Matthew's parable, "The Wedding Banquet" (Matt 22: 1-10), we can discover how Jesus ingeniously reached out to his audience. He used pictorial language to narrate the stories of daily life. The various practical images he used imprinted in the mind of his audience the basic message that his audience would not forget. For a better understanding of this research paper, we have divided it into four chapters. The opening chapter gives an overview of the nature, importance and meaning of the parables. With particular reference to Matthew's Gospel, this section also focuses on Jesus' motivations in using the parable stories to address his flock. The second chapter enters into the exegesis of the parable of the "Wedding Banquet". It aims at scrutinizing some basic elements that may promote the understanding of the overall meaning and movements of this parable. The third chapter is the continuation of the previous one. It gives a detailed exegesis of the parable of the "Wedding Banquet". However, the study of the story is considered as though it was written for the video production. As a matter of clarity, the entire parable is presented in seven sequences. Each sequence constitutes a completed section that ought to be easily dramatised. At the close of this part, some theological insight is explained in connection with Matthew's intention. In the concluding chapter, the centre of attention is mainly on how we may apply what is presented in the last two chapters. As such, three propositions are given, namely, preaching, drama and video production. While preaching remains an essential element in the proclamation of the Word of God, the emphasis here is laid on the way we use the words. In connection to the development of the detailed exegesis of the "Wedding Banquet", it seems that, in our modern world, there is an urgent need of preaching through pictorial language. At the same time, there is need to actualise the message in the life of the people. However, both drama and video production, as means of Evangelisation, are meant to promote artistic teachings. Thus, we assert that the three possibilities, namely preaching, drama and video productions, are relevant and need to be supported.
Enimaus Experience as a Paradigm of Jesus Presence in Discipleship: Luke 24:12-35 A Challenge to Christian Life in Malawi
(Tangaza University College., 2002-02) Nimana, Clement; Nimana, Clement
The crisis of identity among many priests, religious and the lidtliful in Malawi has motivated the writer of this long essay to exploie Luke 24.12-b order to get encouragement and insights from the situation of the two disciples on the way to Emmaus. In this story, two disciples, Cleopas and his companion are seen grieving over the death of Jesus Their hope and expectation were dashed as they complain: "But we had hoped that he was the one to redeem Israel (21a)." Their disappointment is the reason of their sadness It was in this time of disappointment that Jesus changed the situation of the disciples from sadness to a wonderful experience when they recognised him in the breaking of bread (30-31). The objective of the study is to give assurance of Jesus' presence in our discipleship whether as ordained ministers, professed religious men and women or as the faithful. Many Christians have lost that zeal, which they had when they were newly baptised, newly professed their religious commitment, or newly ordained. Undergoing a crisis of identity, it may be found that what supported many Christians for so many years: "prayer, worship, sacrament, community life, and a clear knowledge of God's guiding love-has lost its grip on them. Long- cherished ideas, long-practised disciplines, and long-held customs of celebrating life can no longer warm their hearts. Consequently, they tend to ask themselves why and how they were so motivated." 2 However, what happened to the disciples on the way to Emmaus gives us hope that Jesus joins us as we walk in sadness, explains the scriptures to us and presents himself in the breaking of bread He is ever present in our 1k es and in our difficult situations. Therefore, we accept the Emmaus inn rative as a paradigm of Jesus' presence in our discipleship. St. Luke is taken as ow guide knowing that he will lead us along the road to Emmaus The body of the Emmaus narrative is literarily framed by the theme of recognition. It tells us how Cleopas and his companion moved from not being able to recognise Jesus (24:16) to their recognition of him (24:3 1b). Like the two disciples, the Lukan communities suffered from not being able to recognise the risen Lord in the midst of their difficulties and persecutions The experience of the two disciples and the Lukan communities is also own experience. There are moments when we experience the absence as well as the presence of Jesus in our lives. His absence causes perplexity while his presence causes joy. It is when we are aware of Jesus' perpetual presence in our lives that even his apparent absence becomes cause for joy.
Jesus the Giver of Life and the Hope of Resurrection In John's Gospel: It’s Relevance To the 'Sick' Today.
(Tangaza University College, 2006) Otieno, Oyugi Jacob
People have been engaged in rhetoric questions like; what is the meaning of Life? Is there life beyond this earthly life? In every day life you hear people lament about life: Life is hard, Life is boring, and very few people would admit that they enjoy 4fr. When I was first introduced to the Gospel of John as a student of Theology, I was captivated by the optimism of the evangelist. This drew my attention to have interest in the theme of life in John's Gospel. Unlike the synoptic Gospels that postpone the gift of life in future, John brings the fact that life is to be lived and enjoyed here and now. When I was doing my pastoral work in Kadem Parish' I was so moved by the many sick people who used to come to the dispensary. I realized that besides the medication given, they lacked someone to give them pastoral guidance. I took it upon myself to do this task, to talk and share with them despite their conditions I would wind up my sharing with the word of God. We would read the word of God and especially John's Gospel where Jesus says: "I am the Life and the Resurrection."2 We would offer our petitions to God and leave for home. For the two months duration I was there, the nature of the faith that the patients had acquired was an unimaginable. I left the Parish to go back to School convinced that what people need is the assurance of their lives in Jesus. This experience is what motivated me to choose on the theme of Life in John's Gospel in relation to the sick. It beats all doubt that the whole of the Bible is concerned with life, but it is in the fourth Gospel that the notion of life comes prominently to the fore. It is the gospel of life. It significantly begins and ends with the declaration of the life-giving mission of Jesus as the Son of God. 3 John assures us, in his gospel, that Jesus gives life here and now. All one needs is to have faith. This paper intends to impart into the reader's mind the precious gift of life that Jesus gives. Even though many times we feel God is far away in our sufferings or sickness, one thing this study will help us understand is the presence of God in our lives all the time. A believer who trusts in Jesus has life in abundance, either in this life or the life after. What we need to do is to have faith. In overview, the theme of life in John's Gospel can be categorized into three main divisions: Chapters 1 - 6, could be entitled 'Announcement of Life.' Here Jesus proclaims the gift of Life under various images and symbols; new wine, new birth, living water, bread of life among others. Chapters 7 - 12, the heading could be 'Life Refused by the World' Jesus is opposed by the leaders of the people and there are plans to kill him. Jesus' death will bring life to all (Jn. 12, 31-36). In chapters 13 - 21, we could talk of 'Life given to those who believe." This part is a dramatic presentation of Jesus death and resurrection as the source of life for all (in. 20, 31).
Five Moments with Mark's Jesus Retreat Conferences for YCS Students of College Level
(Tangaza University College, 2006) Njeru Thathi, Abel
My dear friends, we have set aside these five days of reflection and prayer because we want to make something out of our lives. Anyone who wants to make anything out of his or her life, whether in the mission of the Church or in the social- political and economical arena, must at one point or another make a 'decision of decisions'. It does not matter at what age in life one makes this major decision, but the decision must be made. Based on this decision, one then is to direct his or her life in such a way that this decision is fulfilled, and God is glorified. For us Christians, especially we who are going through these Moments in our retreat, such decisions must guide us to know God more intimately, serve Him in others, and love Him, that in the end of our earthly life we may have a reason to want to be united with Him in the life to come. If we miss this goal, we have missed a reason of our life. This conference, which I call Moment I, will help us to focus on Christ at a moment when he made his fundamental decision to be at work to fulfill the will of his Father. We will walk with Jesus of Mark's Gospel. At the end of this Moment, we will be able to evaluate our standing before God, and be able to give our life a new direction if that is what the Spirit wills for us. May God help us and guide us through this Moment.
The Medicine-Man and the Healing Ministry Of Jesus - Sandawe Case Study
(Tangaza University College, 2001-02) Marcus Lebba, William
As long as life runs along smoothly, we can avoid facing the depths of existence. The basic questions of life can go unasked. When things are comfortable and easy, we can live as though life were shallow. However, in moments when the contradictions and crises of life stand forth, these apparently comfortable and easy things become strangely irrelevant. The encounter with sickness, tragedy and human limitation disrupts surface appearances. We are forced to look deeper than previously. What was complacently accepted about life must now be re-examined. This is where the necessity of participating in man's struggle to find meaning comes in. I would like to acknowledge a challenge that my confreres in Tanzania posed at dinner while discussing the subject of the traditional African medicine man and his activity in comparison with the Western scientific doctors. Rev. Fr. Cessare, our Regional Superior of Tanzania put this question forward; "when people from the Western countries get sick, they go to a doctor. He/she is diagnosed, a sickness is identified, let us say malaria for example, and one is given medicine for it and eventually he/she is cured. Now, when I want to be cured of a similar problem by the traditional medicine man, does the diagnosis identify a disease and cure my sickness without involving me in their provocative, pompous and ceremonious invocations of their ancestral spirits and gods- (in a word, their faith) in the process?' It does not seem strange to find pastors, not only my confreres, lamenting that many of their members seek the help of diviners and traditional medicine men. In the process, make offerings to their gods and their ancestors when they are seriously ill or feel their lives to be seriously threatened by mystical powers. Experience has shown in Christianity that there are those who solely believe in God, through his son Jesus, the saviour of the world. On account of their religious conviction, they totally reject not only the traditional medicine with its resultant divination but also scientifically prepared drugs and hospital treatment. Such people are convinced that they no longer require any tangible help or medication in sickness. Some even believe that they can never be sick. All they have to do is to have faith in God and prayer. To do otherwise is a sign of lack of faith.' This is an extreme case. On the contrary there are those who are so much taken up by the modem science and technology that they believe that God only heals through drugs and hospitals. Therefore they conclude, the only way through which the healing ministry of the Church can be experienced in the world is through scientific medicine. This, too, is another extreme. Andrew Igenoza in his article Medicine and Healing in African Christianity, has this to offer; "It is not to be doubted for a moment that God has used compassionate and very selfless doctors and nurses, be they missionaries or otherwise, to bring life and hope to countless Africans, through their modem scientific medicine knowledge. But the question is does God work only through this medium? To answer in the affirmative, especially in relation to an African milieu, is to completely overlook the spiritual dimension of sickness and healing so readily recognised by Africans.”2 It is timely at this juncture, to visit facts that history presents. Reading Fr. Shorter's Jesus and the Witchdoctor, I was indeed impressed when he says that "modern scientific medicine is scarcely two hundred years old... until systematic medical science was born, all medical practice was 'alternative medicine'"3 This is to say of the Western situation. Africa and the Sandawe community in particular, before the coming of the foreigners, had its own way of contending and coping with the problem of sickness in their midst. But the medicine concept in traditional eyes was and still is today in the context of sacrifice, prayer and magic. The Sandawe community and most of the African communities if not all, have such a tremendous psychological back up that no wise man will dare to ignore it. That the Traditional African never lived an isolated individualistic life but in a supposed harmonious relationship with the socio-religious order. This was made up of himself/herself; the community around; the departed ancestors; the divinities; the spirit world and of cause The Creator -Warunge/Mumba.4 Everyone who dies in the Sandawe community is believed to pass into more spiritual way of being. He/she is said to have followed the ancestors kOkeig
The Exegesis of the Parable of the Wedding Feast (Matt. 22: 1-14) and Its Relevance to Christians Today.
(Tangaza University College, 2001-02-07) Mbure, Caesar
When one reads the parable of the wedding feast (Matt. 22: 1 - 14) many themes emerges. Different people understand it in different ways and emphasise a particular theme from it. But my main concern in this paper is to verify how the rejection of Jesus' message by Israel led to its acceptance by others who were not born Jews into the people of God and the relevance of the parable to the Christians today in Africa. The parabolic language used by Matthew may be confining and may make a reader of the pericope to miss this point. Most people who read this parable do not understand the real meaning of it. They ask themselves what does the evangelist want to tell us? Matthew uses a culturally based stylistic device to communicate to his community a specific message. The message is contained in the parable itself and in a way it reflects the situation of his community. He expresses different theological points which are affecting his community. The main issues are why is the Gospel being preached to people who are not born Jews and secondly why does the early Church regards itself as the new people of God? To answer these two main questions, Matthew addresses the issues of rejection of Jesus' message and its consequences. Israel in the person of her leaders has rejected its Messiah who was to liberate them. Other people who were not born Jews have accepted him and has adhered to his message. As a result they have inherited the promises of God to Israel and have become part of the people of God. Matthew's attitude is universalistic and he does not restrict himself to a particular tribe or people: Whoever believes in the message of Jesus the son of God and the Messiah who was promised to Israel has become a member of the people of God. This acceptance by the Gentiles was much possible because of the rejection of Jesus' message by Israel. Though one has become a member of the new people of God, this does not guarantee heavenly inheritance or the kingdom of God. It demands the believer to work hard and attain the promises of Jesus to those who believe in Him. Therefore the parable is a warning and a promise to the new members of the people of God. Even Christians can reject Jesus' message if they do not remain faithful to their vocation. A Christian should not assume that just because one has become a member of the new people of God, he/she will inherit the kingdom of God. This is the message to Christians today in Africa. An African Christian may think that because the Gospel has been preached to him/her, the person does not need to work for one's own salvation. Some may even think that there is no real difference between the God of our ancestors and the God of Jesus Christ. Therefore this parable is a challenge to the Christians in Africa to rethink their perspective of Jesus. It also challenges them to reflect on different ways in which they reject Jesus' message and opt for something else. It also asks them to try and understand Jesus as one of them so as to respond positively to his message. An African Christian is requested to try and understand Jesus' message in his/her socio-cultural situation in order for it to bear some fruits in one's life. This is what Matthew's community did and is what we are requested to do. Instead of rejecting Jesus' message out right as foreign, we should try our best to understand and apply it in our new situations as Matthew's community did. This would discourage indifferentism among African Christians. The Christian community should ask itself how can we appropriate the message of Jesus and remain who we are? In order to address these issues mentioned above this work is divided into three main sections. A proper understanding of the parable, its theological meaning and its application to the present situation in Africa.
The African Family: A Comparative Approach To The Trinity
(Tangaza University College, 2001-02) Awity Sheith Oluoch, Maurice
The doctrine of the Trinity is central to the Christian revelation. In fact the confession of one God in three persons is rightly regarded as proper and specific to Christian faith and revelation. This Trinitarian confession is and will always remain a mystery, a problem that believers have to contend with. Through the ages, theologians of various cultural milieus have given different interpretations to the Trinity. These theologians have used analogies and theoretical categories that helped their contemporaries to understand and appreciate the mystery of the Trinity. It is the contention of this essay that an African understanding of the mystery of the Trinity cannot rely on categories and models that are not close to their own reality. The study like the one we are taking is focused on using a category and model close to the African cultures. There are several images used to depict the Trinity. In this work we have taken the family as an appropriate image. The approach is in line with the AMECEA Bishops and the Synod of 1995 proposal; the 'Church as Family of God'. This theological 'discovery' was provoked by the need for a better and integral understanding of the Church and the Christian faith in general. In this paper the focus is to show how the African model of the Family helps in understanding the Trinity.
Jesus' Discussion with the Pharisees on Divorce (Mk 10:1-12) and Wa-Embu Community.
(Tangaza University College, 2001-01) Njue, Emilio
The aim and purpose of this essay is to highlight the Markan understanding of divorce and its applicability to Wa-Embu Christians. In this millennium, divorce continues to rouse passions within the Wa-Embu. Some Wa-Embu Christians hold that, Jesus allowed divorce whereas others argue that, He did not. The author has seen that, in contemporary Wa-Embu community, there are many marriages going on in the Church. This apparently shows that the Church is growing. Nevertheless, after observing critically, he has realised that, as more Wa-Embu Christians are wed, the more they divorce. Some Wa-Embu Christians have even obtained a civil divorce, others have re-married, and others are questioning the permanence of marriage. This is causing confusion among some Wa- Embu Christians who are asking whether it is possible to achieve both fidelity in discipleship and authenticity in their marriage life. Thus divorce has become an important pastoral issue At the same time, this question about divorce has been discussed a lot in contemporary ethics. In order to make Jesus' instruction intelligible; the author's methodology will be descriptive, comparative, and exegetical. He will try to interpret Jesus' words within their historical context. He will avoid anachronism in order to understand Jewish and Roman teaching on divorce current in Jesus' time The author's view shall be relegated to the concluding part. The author aims to show the relevance and applicability of Jesus' teaching for the life of the Wa-Embu Christians today on the issue of divorce. He hopes that this essay will make and an adaptation and an inculturation process a concrete reality. This is because "today neither Wa-Embu traditions nor Christian traditions concerning marriage are observed." The author has arranged this essay into three major chapters. In the first chapter, he has treated the context and exegesis of Jesus discussion on divorce with the Pharisees. He has explained where the text lies, who were the Pharisees, the concept of divorce for both Jews and Romans of Jesus' time. He has also interpreted the text critically verse by verse. The second chapter deals with Mark's theology of divorce This is where he has explained how Mark presents Jesus, the result from exegesis as well as the meaning and importance of Jesus teaching on divorce for Mark and his community. The third chapter deals with applicability of Jesus' teaching for modern Wa-Embu community. It is here where he has tried to do some adaptation and inculturation. He has tried to show how Wa-Embu traditionally controlled divorce and what modern Wa-Embu Christians can learn from that tradition. Ephantus
Jesus and the Poor in Luke's Gospel (Message for and About the Poor In Nigeria)
(Tangaza University College, 2001-02) Chizoba Udenze, Franklin
In the world today, the poor are among the most unfortunate, disregarded, marginalized and oppressed people in society. Through this mistreatment, they have been rendered weak and voiceless. They are not weak or voiceless because they cannot help themselves or speak for themselves, but because the social, economic and political structures have made them to be so. And so they are permanently poor and vulnerable. However, one unfortunate fact about this issue is that those who help to sustain the structures that perpetuate poverty are the rich or the well-off. Some of the people in this category are Christians. So, in this paper, I would like to show how Jesus, in his time, treated and interacted with the poor as presented in Luke's gospel. Precisely, this involves showing how Jesus criticized the unjust structures of his time and how he went against the Jewish authorities in order to preach, to heal, to help and to liberate the poor in their pain, isolation and marginalization. From this point, I will then show how the teaching and the attitude of Jesus towards the poor of his time consoles the poor in Nigeria in their problems, and urges them to live an exemplary life for all Christians to follow. I will also show how the rich Christians or the Christian elite in the country can help the poor and the less privileged and what the Church and the state can do to alleviate the structures that foster poverty and the oppression of the poor in Nigeria.

Bachelor of Arts in Theology

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