Bachelor of Arts in Theology

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The Parable Of The Good Samaritan: An Exegesis Of Luke 10:25-37— Its Theological Messages And Some Pastoral Applications In An African Context
(Tangaza University College, 2003) Alinye, Bernard
Africa is indeed in a horrible mess. Many of its countries are involved in either civil war or war with their neighbours. The population increases in number, while on the other hand the economy stagnates, or in some countries it even decreases. The extreme poverty of most Africans and the quick spread of the HIV/AIDS pandemic in Africa seem to be one of the consequences of this dramatic situation. Moreover, as with any other society in the world we, Africans, are formed of a variety of influences that shape our way of thinking, acting and feeling. In other words we are fruits of a culture. Africa is indeed made up of different cultures. In spite of this diversity there are some common elements such as the gender issue in sub-Saharan Africa. Some of the African traditions transgress the rights of women. Being a son of this troubled society, it has always been my preoccupation to seek means and ways of freeing my brothers and sisters from this yoke which crushes them. My choice of this parable can be explained by the fact that the story of the Good Samaritan contains theological messages which are very relevant for all humankind and indeed for Africans today. Which are these theological messages? And how can these theological messages be assimilated by Christians in Africa? These are the main questions of this essay which [will try to answer in the following pages. This essay will be divided into three chapters. In the first chapter our attention will be centred on the socio-religious background of the parable of the Good Samaritan, which is important for us in order to grasp the different behaviour of the main characters of the parable. Our second chapter will be the exegetical analysis of Luke 10:25-37. We will first of all highlight the introductory questions related to the exegesis of the parable. Then in doing our exegesis, our attention will be focussed on the meaning of the actions of the different characters of this story, with a special accent on some key concepts such as: neighbour, love and compassion. The exegesis of the above text is very important because it will help us to draw the theological messages of the parable. Finally, in the last chapter we shall explicitly deal with different theological messages drawn from the parable and some possible pastoral applications in an African context.
"Matthean Exilic Forgiveness" [A Study Of The Parable Of The Unforgiving Servant] - Matthew 18:21-35 –
(Tangaza University College, 2002-02) Anthony Clifford, Lobo
Forgiveness is an important issue in any community. It was, perhaps, more important in the society of Second-Temple Judaism than in many others. This concept was so important that much of Jesus' work could be characterized as focusing on the offering of God's forgiveness. For Matthew, God's offer of forgiveness comes through Jesus and is a very important concept in the understanding of his gospel. This is shown by Matthew's statements as to why Jesus came and died, and by the implications which follow from the destruction of the temple. At the beginning of Matthew's gospel, the writer states that an angel came and told Joseph that a son was to be born and that " he will save his people from their sins" (1:21). This saving of his people from sin is a clear foreshadowing of the forgiveness that Jesus would offer to those who would follow him. This foreshadowing is more clearly brought out in 26:28 where Jesus says, "for this is my blood of the covenant, which is poured out for the many for the forgiveness of sins". Thus, at the beginning and near the end of his gospel, Matthew states that Jesus came and died for the purpose of the forgiveness of sin. To these specific statements about the purpose of Jesus' arrival and death must be added the tension that was felt by the Jewish population at the destruction of the temple. Whether Matthew is writing after the destruction of the temple or not,1 many of those reading the gospel are reading it after this event and thus feel the tension that exists as a result of having to rethink their methods for gaining atonement and achieving forgiveness. They no longer have the physical, national symbol of God's offer of forgiveness. It has been destroyed. Now the first-century Jew must reconsider how it is that he/she finds the forgiveness of God. When read in this context, Matthew's focus on forgiveness becomes even more important. This essay will deal with one small story of forgiveness that Jesus told. The story is called the 'Parable of the unforgiving servant' (sometimes called the unthankful servant) and is found in Matthew 18:21-35. The parable deals with the question of forgiveness from the standpoint of a monetary debt that was owed and then forgiven. This story, along with the other passages in which Matthew speaks of forgiveness, is critical for a proper understanding of the Gospel and its view of forgiveness. A reading of the parable of the unforgiving servant raises a number of exegetical, herrneneutical, and theological issues. The study will attempt a detailed exegesis of the parable in an effort to understand what a first-century Jew would have thought upon hearing this story. Many "modern views are .. guided by a second-century interpretation of Matthew rather than by what the gospel narrative means in a first-century Jewish context."2 Thus most important for this essay will be N. T. Wright's work, Jesus and the Victory of God,3 where he argues that forgiveness is inextricably linked with a return from exile. An examination of Second-Temple Judaism's view of exile and its links to the exilic hope of final forgiveness, will add significantly to a proper understanding of this parable and a proper understanding of the gospel's view of forgiveness.
Who Is My Neighbor? A Challenge In Our Modern Society. A Study of the Parable Of The Good Samaritan (Lk. 10: 25-37).
(Tangaza University College, 2001-02) Mwangi, Moses
"Who is my neighbor?" If this question was asked to an average Christian about tthe meaning of the parable of the Good Samaritan, perhaps they would answer straight away, "You should love your neighbor". At the surface level, this parable may not be problematic to most people. But if one goes deeper into it, one may be surprised by its twofold meaning. The challenge now before us is to try to answer that same question: "Who is my neigbor?". The major aim of this essay is an endeavor to show that the widespread inability to show authentic love remains a big challenge today. A close look in our society reveals that human nature has not changed much. All cultures, modem and ancient tend to draw boundaries between themselves and others. The temptation to draw the line, to dare someone to step across it, seems to be a universal human phenomenon. But can this stereotype sort of 'mentality' perpetuated by humankind since ages be allowed to continue?. It is this type of behavior that will be challenged in this essay. The pious Jews of Jesus' time were complacent as far as to whom they had to regard as the 'neighbor'. When Jesus comes along and as it was normal for him to be asked difficult questions, the question about the neighbor arose. It is in this parable of the Good Samaritan that the values of Jewish people are challenged to the core. Can this parable today challenge our established values?. For the Jews of old, the term "Neighbor" was not inclusive, for they regarded the neighbor as a term of limited liability. What about us today?. Where and to what extent have we drawn the line?. The answer to this question can be understood if we consider two things: The first is, when Luke the evangelist wrote this parable what was his point?. Secondly, We know that this parable had its origin in Jesus and it would be appropriate to ask ourselves: What was Jesus' view or what lesson did he want to teach?. Every evangelist has his audience or readers. When he writes his Gospel, his theology has certain perspectives. Therefore, in this essay, the theological significance of Lk 10:25-37 will be highlighted. It is in it that we will see a kind of response that is expected of the readers. A kind of choice that one makes determines whether one is on the side of Jesus or against him. We should also allow this parable to interpret us together with our situation and challenge us into action. The author has employed a kind of methodology that will render the Gospel message of Good News to be intelligible to those Christians who take seriously the practice of reading and studying the Bible. This methodology will be descriptive, comparative, and exegetical in nature. In order to make the Gospel message of Good News a reality, we have to present it in a way that it can take deep root in the African soil. In our application section we will employ a kind of theological method of adaptation and inailturation.
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 parable of the Good Samaritan and its application today
(Tangaza University College, 2000-02-16) kileo, Nicholas
Parables are one of the ways, which our Lord Jesus Christ used to teach his disciples. This was the method by which Jesus, depicted the vivid examples which were found in the daily lives of his contemporaries. Though the very parables were used by Our Lord Jesus Christ can be dated almost more than two thousand years ago, they still found their relevance and application today in our situations and society, especially in carrying Christ's mission. Jesus fulfilled the mission of his Father by teaching through the words and actions. That is, he was himself the life living example. One of the parables Jesus used was the parable of the Good Samaritan which is the center of our discussion. The exemplary story of the Good Samantan ranks as one of the most beautiful and compelling of all synoptic parables. It illustrates the teaching of Jesus on love of God and Neighbour; for there is nothing more central in Jesus' teaching than love, which is necessary for eternal life.[Lk 10: 28]" Not only that, but also, as Mary Warnock comments; -the image of the Good Samaritan is not wholly divorced from the image of the caring government which will provide the necessity to meet the needs of the unfortunate: Perhaps we have a big concern to ask ourselves that,who are the most unfortunates of our day today encounters! The parable of the Good Samaritan is a hard lesson to hear but all the same it carries a supreme importance. The overwhelming extremes in our society especially that of conformity to the traditions and laws, which are actually highly man-made and are not meant to care for the unfortunates in the society, must be seriously questioned. The story does not just end like that, but with the commission of "Go and Do it". This is a commission, to emulate the Samaritan who teaches how to love God and our fellow neighbour who are in need. Our task in this work, aims at discussing the parable of the Good Samaritan and its application into our lives today. The parable which he used when he was teaching his disciples This parable as we shall see and read, is centered on the commandment of love. The love of God and our neighbor as a way of attaining eternal life. That is a call for everybody. The work is divided into three chapters, with their respective subtopics. In chapter one we are going to see what the parable is all about. In this we will define and elucidate the very terminology and answer a question what is a parable. It will be together with offering various definitions as they have been propounded by vanous theologians. As we shall see, especially from the various definitions, the central point of the explanations about parable, is the teachmg of Jesus by examples and stories. The stones which were vivid and concrete to the people. As a matter of fact, we shall also see that. Jesus himself learnt the art of using the parables in the Old Testament. In the second chapter, I intend to bring the parable into the relevant situation. The parable of the Good Samaritan speaking to us today. Speak to us and visit our situations. The point is to see if, it should find its place in today's life situations. Thus, as we will be discussing the situation and relevance of the parable, we will be trying to answer the question, who are the wounded men and women today in our society? And again, do we have the similar situation or rather incidences and cases which can be equated with the ones in the parable of the Good Samaritan? After exploring this in detail we will automatically admit that the parables of the Lord are still alive and fresh particularly the parable of the Good Samaritan. For the characters and the message of the parable will be solely seen in our context or rather in our situation. The third chapter, which is the final one, is going to contextualise the work or rather the parable. That is putting it into practical application today. This one is going to be in the line of the mission of the Lord. Again we will see our mission situations. After hearing the message, we should ask ourselves, -then what can we do with it?" Are we just to pocket our Bibles and the preaching?". What we are to put into practice, is the example of the Samaritan which we are going to learn in the parable. The Samaritan shows the example of loving God and neighbour, by attending our sisters and brothers in need. This will be the call again of putting the message derived from the parable of the Good Samaritan into practice and application.
Encounter with Possessions In Discipleship in Luke – Acts
(Tangaza University College, 2000-02) Nizniak, Krzysztof
The problem of reconciling possessions with Christian life and the consecrated life has puzzled me for a long time. I have been looking at it from different perspectives in order to find the real significance of possessions in Christian life, especially in the consecrated life. I must say that the lectures in Tangaza College, especially in Scripture and particularly on the Gospels, helped me to broaden my understanding on this matter. Therefore, due to my completion of theology and as a result of my reflection I decided to write the Long Essay on the theme of possessions. This Long Essay ENCOUNTER WTTH POSSESSIONS IN DISCIPLESHIP IN LUKE-ACTS, is an exegetical-pastoral work based on what I have learned from the lectures and the available research on Luke-Acts. Who is the recipient of this Long Essay? First of all this work is addressed to me that I might be made more and more aware of my discipleship with Jesus, primarily as a Christian then as a Salesian of Don Bosco. Second, it should be of great use for all those Christians who own a great deal of possessions. I intend to make use of what is written in this paper during my ministry wherever I find myself The message contained in this essay can be transmitted during my sermons or organised catechesis on possessions. It may help one to think more about or understand better one's life as Christian. Perhaps it will change one's attitude towards one's possessions and towards those who are in need. Furthermore it should be of great use for all those Christians who own anything in their life despite the measure of their wealth, because sharing is a part of human nature regardless of one's amount of possessions. This Long Essay consists of three chapters. The first chapter explores the meaning of discipleship according to Luke. The second chapter considers the aim of possessions, their danger, goodness and their proper use. Primarily this second chapter contains the exegesis of some texts and verses, which are enriched with pastoral implications. The third chapter explores the pastoral implications of Luke's teaching on discipleship and possessions. It is based on my own reflection and different readings on this issue. The whole essay will end with a conclusion. Of course it is impossible to explore fully Luke's teaching on possessions; it requires a larger number of pages. However, my main aim of this Long Essay is to present in general Luke's teaching on possessions in light of discipleship, so that it may give certain guidelines for Christian living, whether it is inside or outside the religious community.
The Personality of Jesus as it Affected His Mission in Luke
(Tangaza University College, 1998-02) Blay, Joseph
One characteristic of final year students is that they like discussing topics of their "Long Essays". Having heard my topic, a friend retorted: "So you are one of those examining the mind of Jesus?" I do not dispute the fact that "Personality" is one of the major branches of Psychology, yet I believe "Personality" encompasses more than the mind of a person. It is the whole components of what makes a person who he/she is — his/her convictions, beliefs, principles, his/her words and actions. We perceive who a person is through the way he/she projects him/herself — words and deeds, silence and utterances — towards others, in fact, his/her being in the world. The purpose of this work is to discover what really is the motivating factor for the mission of Jesus. There is the temptation, after a cursory skim through this work, to think that Jesus is a humanist or a mere philanthropist. The fact is that one cannot be a good Christian without being human. The difference is that whereas the humanist acknowledges and tries to absolutise the human worth, Jesus gives priority to the human person as the means for serving God. The principle for Jesus' unique personality in Luke is that we cannot reach God except through the ladder of humanity. Thus, humanity becomes a necessary means to God but never an absolute end in itself. No other gospel could have helped us in our research than that of Luke. He excels in placing the human person as the focal point of the gospel. In Luke, the inaugural message is not the Beatitudes but a discourse on liberation and restoration of human dignity. Luke shows no discrimination among people of different nations. People from north, south, east and west sit with Abraham in the Kingdom of God (13:29). Samaria is not out of the mission map (9:1-4; 10:1-12; cf.Mt. 10:5); nor does Jesus call Gentiles dogs. In chapter one we survey the broad-base programme of Jesus to discover what it entails. Chapter two breaks it down for us to see how Jesus carries this out in his own practical life situation. In chapter three, Jesus reinforces the witness of his life with his teaching, still emphasising the point that one cannot see God any more than he fails to see the image of God in his or her neighbour. Our approach throughout this paper is to give some exegetical expositions; we further show Jesus' attitude in contravention to the status quo, and offer some comparisons with parallel passages from the gospels of Mark and Matthew. The last part of each chapter is a reflection on mission activity today vis-à-vis the challenges Jesus' personality poses to us.

Bachelor of Arts in Theology

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