Undergraduate Projects/Long Essays

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    An Exegesis of Matthew 15, 21-28 The Role of The Gentile Woman in Matt 15, 21-28: Faith As A Paradigm for Healing
    (Tangaza University College, 2004) Bwalya, Blackson
    In this topic I intend to explore the text from Matt 15, 21-28 and investigate the role the Gentile woman plays in this pericope I have been motivated by Jesus' praise of the faith of this Gentile woman. As a result my main objective in this project is to establish the meaning of this text for Matthew's community and also for contemporary Christians. In order to achieve this objective I will employ certain scientific biblical methods. For this reason I have divided my topic into three chapters. In the first chapter I will give a biblical background of the term 'Gentile'. I will show what this term means and what relationship there is in scripture between Gentiles and the people of Israel. In the Old Testament I will single out the Canaanites who will act as a representative group for all peoples known as Gentiles. Then in the New Testament I will establish the understanding of Gentiles with special emphasis on Matthew's Gospel My aim in the first chapter will be to find out what was the relationship between the Israelites and the Gentiles in scripture. The findings then will help me to have a clearer understanding of Jesus' encounter with the Gentile woman in Matthew from where my working-text comes. In the second chapter I will do an exegetical investigation in which I will analyze Matt IS, 21-28 in order to expose its original meaning. Since this chapter holds a central position in my thesis I hope to bring to the surface the theology of Matthew with regard to the above-mentioned text and answer some of the questions it raises. My findings in this chapter will, therefore, be very important for my third and last chapter in which I will argue both theologically and pastorally that faith is necessary for healing, for effective intercessory prayer, and for incorporation into the Christian community. Finally I will, in the third chapter, harmonize the message of Matt 15, 21-28 for contemporary Christians with some reflections on the same text in the context of today's suffering masses. I will answer the questions: How can this text give meaning to some Christians of today who have faith and yet continue to suffer from HIV/MDS or the ravages of war? And how can it inspire today's church to reach out to such suffering people? Each of the three chapters will have its own introduction and conclusion in which the main ideas and assumptions will be introduced and summarized respectively. Lastly, the general conclusion will expose the main ideas and assumptions of the whole topic in a carefully synthesized and summarized way.
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    Qoheleth and Modern Christianity Facing the Challenges to Our Faith
    (Tangaza University College, 2006) Sikuku, Emmanuel Likoko
    The social world we live in today is dramatically different from the social world of a few years ago, leave alone two thousand, three hundred years ago when the book of Qoheleth was written. Startling political events, technological breakthroughs, and an increasing awareness of global ecology in recent years serve to remind us of the rapid changes in the social order. This dynamism presents us with new challenges and problems'. To understand change, even as we experience it, is undoubtedly difficult. Making sense of society, especially life has never been easy and it has become increasingly difficult in today's world. Religion, Sacred books or Traditions no longer provide answers. For instance, during the Old Testament times when someone wondered where the rain came from, it could easily be answered that God was watering the world. Qoheleth raised so many questions regarding the meaning of life. His questions are still our questions today. But, how can we distinguish between what is trivial and what is significant? How can we make a sense out of wholeness in a world that appears to be increasingly fragmented and disjointed? These questions while seemingly rhetorical, are very urgent and intimate to humanity today. People, especially the young (youth) are searching for understanding and meaning in life. However, this "task is lost most of their moral authority" 2 . As a consequence individualism has been raised to the status of a civil religion. The idea of society as a shaper of consciousness has received less attention than it deserves. Due to liberal viewpoints today, especially in the West, enhanced by what the Americans would call "a free society", scientific revolution and capitalism have created an individualistic society that allows very minimal dialogue (if any) between various disciplines. Religion has been caught in this web of a fast moving society and it seems only the elderly people can keep hold to their faith. The young are simply blown by the wind of "modern culture" of "I do what pleases me". This attitude have put nations at loggerheads, divided the society and bombed almost to extinction cultural values of our fathers. One particular aspect of human life that has suffered most under this religion. The new culture of "free society" has encouraged the human person to narrow his focus to him/herself. The modem man and woman have stopped thinking about the "other", but the "self'. Making money, making oneself comfortable, getting a good job, travelling the world, etc, have become a priority. All these are good things but they come with a price, for we do not live in a perfect society. The question is: How is the modem Christian managing in this environment?
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    An Exegesis of Matthew 15, 21-28 the Role of the Gentile Woman in Matt 15, 21-28: Faith As A Paradigm for Healing
    (Tangaza University College, 2004-01) Bwalya, Blackson
    In this topic I intend to explore the text from Matt 15, 21-28 and investigate the role the Gentile woman plays in this pericope. I have been motivated by Jesus' praise of the faith of this Gentile woman. As a result my main objective in this project is to establish the meaning of this text for Matthew's community and also for contemporary Christians. In order to achieve this objective I will employ certain scientific biblical methods. For this reason I have divided my topic into three chapters. In the first chapter I will give a biblical background of the term 'Gentile'. I will show what this term means and what relationship there is in scripture between Gentiles and the people of Israel. In the Old Testament I will single out the Canaanites who will act as a representative group for all peoples known as Gentiles. Then in the New Testament I will establish the understanding of Gentiles with special emphasis on Matthew's Gospel. My aim in the first chapter will be to find out what was the relationship between the Israelites and the Gentiles in scripture. The findings then will help me to have a clearer understanding of Jesus' encounter with the Gentile woman in Matthew from where my working-text comes. In the second chapter I will do an exegetical investigation in which I will analyze Matt IS, 21-28 in order to expose its original meaning. Since this chapter holds a central position in my thesis I hope to bring to the surface the theology of Matthew with regard to the above-mentioned text and answer some of the questions it raises. My findings in this chapter will, therefore, be very important for my third and last chapter in which I will argue both theologically and pastorally that faith is necessary for healing, for effective intercessory prayer, and for incorporation into the Christian community. Finally I will, in the third chapter, harmonize the message of Matt IS, 21-28 for contemporary Christians with some reflections on the same text in the context of today's suffering masses. 1 will answer the questions: How can this text give meaning to some Christians of today who have faith and yet continue to suffer from HIV/AIDS or the ravages of war? And how can it inspire today's church to reach out to such suffering people? Each of the three chapters will have its own introduction and conclusion in which the main ideas and assumptions will be introduced and summarized respectively. Lastly, the general conclusion will expose the main ideas and assumptions of the whole topic in a carefully synthesized and summarized way.
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    Has "Evangelization" Tried To Bring About a Deep Faith In Africa?
    (Tangaza University College, 2000-02) Mukuka, Charles
    Despite the centuries of achievement in the Church's missionary task, many of the African Christians feel alienated from their Christian faith. The flow of many African Christians to New Religious Movements, African Initiated Churches and the like are certain indications of this truth. This raises the question: Has "evangelization" tried to bring about a deep faith in Africa? In trying to answer this challenging question today, we have proposed that effective "evangelization" is the only way which can bring about a deep faith in Africa. As such, this present work is divided into five chapters. The first chapter wrestles with the question: Has "evangelization" tried to bring about a deep faith in Africa? The second chapter deals with contradictory factors to the statement that "evangelization" tried to bring about a deep faith in Africa. As regards chapter three, deepening African faith through "evangelization": authoritative Church teachings and reflections are its pre-occupations. Chapter four tries to answer the objections raised in chapter two, whereas chapter five is centred on effective "evangelization" as the only way forward for a deep faith in Africa. This chapter is then, completed by a few suggestions on appropriate avenues for the present and future Church in Africa. This scheme does not exhaust everything on "evangelization" as the only way of bringing about a deep faith in Africa, because each local church has some characteristics which distinguish it from other local churches across the continent at many levels. This makes the puzzle complicated. In any case, although generalisations and convenient simplifications necessarily distort, because every local church is at once unique and one of the many, we shall make use of them with great caution on different aspects of the same reality. Owing to the ambiguities which may arise in the use of terms, it is imperative to say that in some parts of this present work, the terms: "evangelization" and "mission" are used interchangeably to mean the same reality. This applies also to the following terminologies: (a) Latin Church or Catholic or Universal Church; (b) The Church in Africa or African Church and in some cases Local Church. However, the topic of this essay is very important. What effective "evangelization" should ultimately bring to the African Christians is a deep faith. The royal path to this greatly coveted faith is effective "evangelization," which entails providing suitable conditions for the spread of the "good news." We hope that many genuine seekers of a deep faith will find their way through this essay.
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    Reconciliation as a Model of Mission In Contemporary Africa.
    (Tangaza University College, 1999-02) Chinedu, Ojiekwe Ephraim
    It is God's wish to establish a community where brothers and sisters live in unity, through His Son, Jesus Christ.' In this community or society there will be no exploitation and oppression, no more war, hunger and thirst. There will be no more division. Hence, it will be a community of happy and prosperous people. Today, the reverse has been the case. In Africa, there are wars and violence of one kind or another. Poverty and the trauma of the displaced has been the African experience. The words "love", "hospitality", and "peace" which have been important words in the African vocabulary of life have lost their meaning. There appears to be nobody brave enough to accept responsibility for the situation. I believe that the task of building a peaceful, loving and caring African society can only be achieved if individuals and the community as a whole could go into themselves and discover, why they have problems, what they are and what the reasons for them are. Moreover, being able to enter into dialogue and to admit responsibility where it is necessary. This is because, "a civilization that cannot solve the problems it has caused is a decadent civilization'. Hence, the selfexamining, soul - searching and provocative questions which are valid for Africans today are: Why has Africa remained such a shameless beggar in the world of independent men and women? Why is the continent the laughing stock and dumping ground of the civilized world? What has been the nature of the African Church's mission? Has it been quite successful? What model of mission is suitable for Africa today? It is in the line of these questions that I was inspired to write this long essay under the topic: "Reconciliation as a model of mission in contemporary Africa". I am doing so with feelings of eagerness, longing and great desire to see African continent restored to her normal status. It is also my conviction that by taking Jesus as the "focal point" of our mission, we can break all barriers and engage in dialogue with ourselves and other people. Thus, we can build a humanized society where every member experiences the freedom and solidarity of the people of God. In the light of the goal and methodology of the project therefore, I would like to formulate the outline of the project into three chapters thus: CHAPTER 1. SEE: The need for reconciliation in contemporary Africa - What are those areas of life that need to be restored to harmony? CHAPTER 2. JUDGE: The church as mission - Has the Church been a reconciling community in the faces of these conflicts and divisions? CHAPTER 3. ACT: Reconciliation as a model of mission for contemporary Africa - What does God want? In chapter 1, after giving a general view of the African society, I will analyze the present political, socio - economic, and religious conditions experienced by the people. Moreover, I will illustrate more concretely these points with Nigeria and Senegal. In the second chapter, I will try to deliberate on the notion: "The Church as Mission". I shall look at the church's role in this situation. Is their approach to the situation very successful? Lastly, in the third chapter, I will take on what I would call the core of this project namely: in the light of the situation of the contemporary Africa and in the light of our evaluation from a missiological perspective, what line of action are we to adopt? What are to constitute our strategies in addressing the issue? With a general conclusion, I close my long essay.
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    Faith in creation in the African context
    (Tangaza University College, 1998-02) Osorio, Vladimir
    Since Vatican lithe central theme of almost every reflection on the faith and the mission of the Church in the West and particularly in Africa has been the responsibility of Christians in the transformation of society. Our Mission as prolongation of Jesus' mission convokes and sends us to strive for a new society, for a new Africa. A continent that cries for Liberation, for a New Creation' from a chaotic state of wars, exploitation-oppression, pervasive corruption, poverty and death. This state of things forces us, Christians and Church, to examine our faith and praxis. We discover that the fundamentals of our faith have much to share in common with African Traditional Religions, as well as much to say to Africa hammered by violence of all kinds. One of this fundamentals is our Faith in Creation2 that finds its co-relative in African continent-wide belief in creation. However, we also detect that this Faith in Creation, handed down in an abstract and irrelevant way for long time, has taken a new expression in Western theologies where people experience the danger of an ecological catastrophe. In Africa too, it has become necessary to recover the liberating dimension of our Faith in Creation. Though anti-life forces threaten to set Africa into a total state of chaos and death, our Faith in Creation comes to empower us in order to face with new hope and courage the task of creating a new society in the midst of this vale of tears. I believe that a new interpretation of our Faith in Creation presents itself as a source of renewal of Christian faith and praxis in Africa today. In the light of Christian Revelation about Creation, African traditional belief in creation puts on a new spirit and content so as to give birth to an African Theology of Creation (Creator-Centred Theology). A theology that has as its chief object the creative action of God-Creator in Africa and as its main task to forge a new African selfhood, a new African society. This kind of reflection, that springs from the praxis of Christians in daily hopes and struggles, embarks us on the mission of discovering God's current creative actions in the midst of the many traumas that afflict Africans, as well as of taking actions towards the new heavens and new earth. I was motivated to reflect and write about our Faith in Creation in Africa because of my convinced faith in God's desire for a new order and life for his children in Africa. Because Africa has got the potency to activate God's creative power in their daily lives Because reading current history we find ourselves in a Kairos, the appropriate moment to get new conscience of reality and make the decision for a new self and a new world. This paper then, is about our faith in God our Creator who is Trinity. It is also about African people who believe in God-Creator of all things. This people are going through a serious crisis to which the Church has paid due attention in the last African Synod. On the other hand, this people still hold themselves to their belief in God-Creator. This is treated in the first moment of this reflection. Secondly, I will try to draw new insights and inspiration from Biblical Revelation. New bible studies have discover new sap in biblical tradition that strengthen our faith in creation and Christian praxis. In the same way, I find significant to open our coffer of Our Best Kept Secret treasure which is the Social Catholic Teaching. In particular, Gaudium et Spes and other Social Encyclicals prove to be timely and again source of empowerment for the oppressed and needy who dream of a new world, a new Africa. In a third moment, I intend to draw some principles or guidelines from chapters one and two. These guidelines are hopefully to take us towards concrete actions and towards an African Theology of Creation, towards a Spirituality of Creation for a new African Self hood.