Undergraduate Projects/Long Essays

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Jesus The Initiator and The Eminent Partner In Interreligious Dialogue: The Bold Encounter with The Samaritan Woman (John 4: 1-42)
(Tangaza University College, 2004) Rathappilly, John Binu
The world today includes various kinds of pluralism: ethnic, cultural, ideological, and religious. No country can claim today to be homogeneous, that is, consisting of just one race, one ethnic group, one culture, one language and one religion. People move and settle in different countries and continents for economic, political and cultural reasons. We are living in a pluralistic and cross-cultural world. Meeting people of different religions is a daily experience of many Christians in various parts of the world. Our world is pluralistic and there is no single culture, ideology, and religion that bind all people together because there is no community that lives in isolation. Disagreements among people are a leading evil in our society. The eradication of these diversities between people from different religions communities should be the task of each religion. We must seek religious harmony between different religious groups. Through mutual respect and interreligious dialogue, one religion can walk hand in hand with other belief to attain this goal. Interreligious dialogue is today unavoidable. It is a cross-cultural duty for which we must suitably prepare. If interreligious dialogue will be a real dialogue it must start from within the self It must begin with my questioning my beliefs and myself before I am able to understand other religious traditions and rituals. One must accept the challenge of a change, a conversion, and the risk of contradicting the traditional patterns before entering into an interreligious dialogue. Pope John Paul IT urges the faithful in cultivating respectful, peaceful, and harmonious relations with people of all religions. Furthermore, the Pope underlines the fact that a genuine dialogue is rooted in respect for the dignity of human person. Ignorance is one of the major causes of conflicts and tensions in many interreligious communities. Lack of information about other religions lead to suspicion and misinterpretation of the action and rituals that they perform as part of their religion. Fighting against ignorance is very important in the society to avoid tension and suspicion. The parties in dialogue are pilgrims on the way to discover God, the absolute truth. We engage in interreligious dialogue to learn and to know the differences so as to live with them amicably. Interreligious dialogue is initiated with an intellectual curiosity and enthusiasm for learning new things. It is a path which leads to us to a new world of religions. Interreligious dialogue affirmed strongly the universal salvific will of God which through the Holy Spirit offers to every person the possibility of salvation (D.S. 22). Interreligious dialogue becomes a concern only when people belonging to different religions live together as one community. In this paper I would like to highlight some methods and attitude which one should hold when he enter in to an interreligious dialogue. I am attempting to study some of the attitudes and approaches found in the dialogue of Jesus with the Samaritan woman. Jesus, in the Gospel of John, is our model for this task. We will have a critique on the dialogue between Jesus and Samaritan woman. From this dialogue we will derive our principles to help us in interreligious dialogue. The main aim is to see Jesus as the initiator and the eminent partner in the dialogue that can be an interreligious dialogue. In the dialogue we meet three important phases namely the Samaritans, Jews and the Jesus himself Therefore I have divided this paper into four chapters with a general introduction and a general conclusion. The first chapter is a study on historical and religious understanding of Samaritans. The history of the Samaritans indicates to us the importance of Jesus' intervention in Samaria and how Jesus deals with a person who does not only belong to another religious beliefs but also culture. We also will uncover the historicity of the Samaritans as a religious group who had their own tradition, culture, temple and worship. The second chapter is an attempt to discover the historicity, cultural and religious background of Jewish people. It is important to study the culture and history in order to understand why there was hostility between Jews and Samaritans. This will also contribute to the appreciation of the dialogue between Jesus and Samarian woman in the Gospel of St. John (4:1-42). These first two chapters will help to evaluate the dialogue from a historical critical method. Third chapter is more relevant and close to the theme of the paper. This chapter deals with interreligious dialogue and its nature, purpose, principles, and some valid methods for a true and fruitful dialogue. This knowledge will help us to look at Jesus and Samaritan woman in the dialogue in the Gospel of John and consequently as evaluate the approaches and attitudes of Jesus and woman. At the end of this chapter, I will come up with a conclusion that there is hostility between Samaritans and Jews, which lasted for centuries, and there is need for a dialogue and Jesus is starting this discourse. The fourth of this paper is basically the exegesis of the Gospel of John 4:1-42. I will try to examine the attitudes and approaches of Jesus and Samaritan woman during their dialogue. Twill look at the starting point of this dialogue; overcoming the cultural and religious barriers and gender biases; the way Jesus leading the woman to a deeper level of dialogue; sharing their views with other partner; respect and freedom in the dialogue with a critical eye.
Jesus First-Born Son: Priest and Messiah
(Tangaza University College, 2006) Ekpenyong, Gregory Gabriel
Faith, a supernatural gift of God is the only means for practical union with God. A union that has to be real, reciprocal, communicative and of mutual lcnowledge. This is all we experience in the revelation of the divine plan of salvation. As such, Jesus the first-born son, priest and messiah fulfils all these and concretises our relationship with God. Meanwhile, this divine sonship has to be historically revealed and experienced in the history of humanity through Israel. For Israel to claim sonship, history and theology had to merge. The election of Israel as son therefore starts with the promise of progeny and prosperity to Abraham who through faith is found righteous and blameless before God. Isaac the apparent fulfilment of this promise bridges the hope of inheritance but introduces the historical right of the first-born son and a dimension of future hope. With this, the promise that resides in blessing grows from the personal to the national blessing. This national blessing finds concrete expression in the formal constitution of Israel as first-born Son of God through the Sinai covenant events. In the covenant, Israel is adopted and given a mode of relation with God. This covenantal relation brings Israel to understand her special intimacy and consecration to God. Hence, the establishment of institutions like the priesthood. As sons therefore, Israel comes to understand her place as mediator. All the historical and theological understanding of Israel as mediators and servants of God simply prefigure the ultimate end of history in the person of Jesus Christ who fulfils all the promises of God and ushers in a new promise of inheritance in the kingdom of God. The mediating role of Christ unveils the distinction between his unique sonship and Israel's adopted sonship. The uniqueness of Christ's sonship connotes a revelation that affirms his being the eternal object of God's love. He mediates this love to humanity, as the baptism experience will show. As a revealer, he shares and reveals the Father's glory. This means that being the unique son, he sees, knows and reveals the nature of God, which finds its traces in the Exodus experience. Being son, Jesus reestablishes the grounds for inheritance and the relations required for it in the historical and cultural context. This is our priest and messiah. This project tries to establish a unity in the history of salvation following the revelation of historical events situated in the culture and tradition of Israel. So doing, it shall see the nuances of the term "First-Born Son" to place the fact that Jesus' salvific acts are within the ambience of human traditional, historical and cultural understanding. Through it, we shall appreciate the "Son-Servant" role of Christ, which culminates in his proclamation as Messiah after the glory of the resurrection.
The Temptations of Jesus And the Tempter In the Gospel of Matthew
(Tangaza University College, 2003) Ranzenberger, Pablo Cirujeda
The temptations of Jesus and the action of an adversary to God, be it called Satan, the devil, or the tempter, have, in the past, inspired many a research work, as well as movies, novels, pious legends, and stirred up the imagination about mythical beasts and creatures who approach human beings with all kinds of evil intentions. Matthew's gospel partly contains this legendary vocabulary. It is not, though, a tale about good and evil, but a carefully constructed account about Jesus, the Son of God, his suffering during his public life among his fellow people, and the way he has overcome death once for all. Matthew proclaims the early Christian kerygma throughout his Gospel account: Jesus suffered, died and rose from death. And all those who believe in him, through faith, may share in the eternal life he has attained for all. And what is faith? As we will see, faith is obedience to God our Father. Obedience to do what? The answer to these and other questions is found in this long essay. But I am not going to advance anything else in this introduction, apart from saying that Satan, the tempter, has many faces, but none of them is the face of a monstrous beast. Rather, his aspect is rather decent, and so are his proposals. This essay is primarily a biblical and exegetical research paper I have used the English Revised Standard Version of the Bible, and occasionally the Greek New Testament, in the way they have come down to us today. I do not attempt to carry out any formal textual criticism on the texts used, but will nevertheless use some elements of form, source and redaction criticism. I take for granted that the present final redaction of Matthew's gospel is shaped for his audience best, and therefore I will use it for my analysis. but without questioning its final editing. In my research I have come across excellent exegetical commentaries on the temptation narrative in Matthew, and I am aware that there is nothing I can add in this essay to what has already been written. Nevertheless, by compiling these materials and further venturing into some applications which can be drawn from the present study, I do hope that some clear insights into the nature of the Son of God and his mission may be eained, even if it is only for my own better understanding. I will also try to present some practical applications based on the results of this mainly exegetical study. These applications will be a result more of my own reflection since there is not much material available on the pastoral consequences of the exegesis. Nevertheless, I understand that drawing pastoral applications is also part of the aims of literary criticism, since I understand that through the study of the final form of a bible text we can bring it closer to our present pastoral context.
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.
Discipleship (A Series of Retreat Conferences)
(Tangaza University College, 2006-01-31) Maloba, Charles
The term disciple-mathetai is rather broad. It includes 'apostles,' the twelve,' [c.f. Mt 10:1; 11:1; 13:10, 14:15.22.29, Lk 6:40, 19:161, 'The multitude' or 'the crowd' that trails Jesus, Lk 6:13.17, 19:37 etc. Discipleship is an offer and invitation which Jesus makes to any persons and everyone he chooses; apostles Mk1:16-20 or otherwise Lk 9; 23 and the responses by those called/chosen/invited. Discipleship is an act of God, miracle by divine grace; c.f. Gen 18:14, Zech 8:5-8. A person receives a call to discipleship only in obedience and surrender c.f. Mk 1:16-20, 2:14-17, 3:23-29 Acts 9:1-22. Discipleship and following of God involves whole nation- Israel is called and chosen, groups-apostles, special groups-singers of temple liturgy c.f. IChron. 25:8, families-Simon Peter and his brother James, individuals- Judas Iscariot. Part of this discipleship is follow me, walk after me. This goes on to explain relationship between realities of higher and lower orders, teacher-pupil expressing deference and service of the taught to the teacher or leader-follower indicating loyalty and service of the latter to the former, Jesus-disciple relationship. The new discipleship demands understanding like which Jesus himself shows to his disciples. It is inspired by Jesus and demanded by him. This new discipleship does not fit with the usual rabbinic phenomena prevalent then. Let us have a glimpse of how it is in comparison with the new discipleship that Jesus brings: Jesus calls each person to discipleship. In his time he called groups, individuals- the rich young ruler. And he calls you and me today. The disciple is a person called by God- Jesus to be with him and to be sent our [vertical and horizontal dimensions]. Jesus does not have a specific age which he prefers. Each age is preferable for discipleship. He calls young people as well as older people. He calls different people to different ministries in the church and the world. Jesus calls some people to a very specific ministry in the church and others to very specific professions/ ministries in the secular world. This retreat wants to speak to hearts about discipleship both for lay young people and candidates for religious life and ministry. Retreats are special moments to reach out to people. They can be powerful, life changing events for young people. They have proved to be effective in evangelizing and community building. A retreat provides an environment go grapple with faith issues and learning ways to pray and live. People have opportunities to share their faith stories and build relationship of trust. A retreat can awaken in young people the sense that they have a central place in the church. It assists the young people to discover that the church needs their gifts ad talents and calls them to fuller participation. Again a retreat is a chance for everyone to have lots of fun- a chance to help the young people realize that they do not need computer games, televisions or recreational drugs to have fun. Fun is encouraged in retreats whichever topic may be. The first three conferences are directed to a group of lay young people and how they respond to the discipleship of Jesus amidst all their giftedness and temptations. And the second series of retreat conferences are directed to a group of candidates for religious life. The young people who join religious life think that discipleship waits till they make their final profession and get ordained to the ministry. The two conferences want to show them that discipleship begins immediately a person is called by Jesus. Most young people hold to the fact that discipleship is a reserve for the older people. We want to tell them that it is not necessarily so and that young people are disciples of Jesus. It is time after high school, college, or university, early in employment, jobless etc. They are still grappling with proper self-identity, testing their values, developing character, deciding who they are. This retreat will try to translate the message of Christ into action for everyday living. We need also to encourage them to take what they have learned and live it.
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

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