Undergraduate Projects/Long Essays

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Subject: search.filters.subject.Gospel of Luke

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    Women's Participation In the Passion and Resurrection of Jesus In the Gospel of Luke With Reference to The Situation of Today's Africa
    (Tangaza University College, 2004-02) Tougma, K. Flavien
    The gospel of Luke is often called "The Gospel of the Poor," just as it is called "The Gospel of Women," meaning that Luke's concern for the marginalised and oppressed is apparent. It is important to analyse the link between these concerns, since most of the poor in every age are women, and the children who are dependent on them. This Gospel contains a challenge and a promise for women, because a close reading of the Gospel can be an empowering education.' The number of women depicted in Luke and the emphasis on their presence in the narrative are surprising. Women characters are taken over from Mark and from Q, and many others are found only in Luke's special source called (L). Throughout the Gospel, the technique called "pairing"2 is noticeable. In our investigation, we would like to pay attention not just to the number of women but mostly to what they are doing and saying. But because of the limitation of our work, we will just pick up some examples in which, after some analysis, we will see the intention of Luke in portraying these women as models for us. Therefore our first chapter will be to look at the biblical text as it is. This will probably provide us with some information to draw some conclusions on the chosen passages and the intention of Luke. We will then be able to see some of the challenges that Luke gives in portraying these women as models in the society of that time. In the gospel of Luke, the writer seems to tell us that it is not only a direct call to follow Jesus that is constitutive of discipleship, but the positive response to Jesus and openness to the word of the Lord. And this is what many of the women did in this Gospel. In his two-volume work (Gospel and Acts), the writer of Luke wants to show how women, from the beginning to the end of the public life of Jesus, participated in the proclamation of the reign of God. In a very special way, the Gospel of Luke mentions women who follow Jesus in his journey through Palestine (8:1-3; 10:38-42) In his infancy narrative (1-2) Luke, who shows a certain interest in women's stories3, begins his gospel account with the tales of three women (Elizabeth, Mary and Anna) whose faith held potent expectation's. Luke also tells us that a follower of Jesus must leave "everything" for there is no true discipleship without suffering. In Luke, the whole life and ministry of Jesus is described as a journey; a journey that leads to Calvary. In this journey Jesus meets people (women and men) in their daily life. In reading the gospel of Luke one has the impression of watching a live-movie with date, places, people (by name) etc. so that in the end s/he sees that for Luke, to follow Jesus seems to be an imperative invitation to all of us. Consequently, we are invited to make this Gospel real and alive in our present life. In the third chapter we will draw some conclusions about how women, who took part in the salvific movement, can still help us today to work for a true and liberating Christian society, where women also have their place and dignity. The women of Jesus' time followed Jesus with and in their own suffering and limitation. But they never lose hope that they can be well again (8:43-48); that true liberation will come from God (1:46-55). If so, can we count on the faith, the courage and hope against hope of our mothers and sisters in building up, in binding and reconciling the African people, who seem to be in a dark and hard time. When things go bad human beings always try their best to solve the problem. But sometimes solutions are sought in a wrong way or unilaterally. It is time now that men listen to the voices of women, that they "democratise" the way to the solutions by allowing the other half of humanity to speak, act and profess what they believe. Women have a role to play as they try to remain close to their true liberator, Jesus Christ.
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    Poverty and Wealth in the Gospel of Luke: A Model and Challenge for the Conventual Franciscan Friars in Kenya Today.
    (Tangaza University College, 2006) Kabata, James
    There has been a lot of striving among the Christians to comprehend the real meaning and value of poverty and wealth. Conventual Franciscans Friars and other consecrated men and women are also struggling to understand the meaning and value of poverty in their lives. We realize that on the one hand, there are several people in our societies who suffer from povertyl while on the other hand there are rich people who are able to sustain themselves and even have more than they need. In the same category of the rich there are consecrated men and women who have professed publicly the vow of poverty as one of the three evangelical counsels. Some of these religious men and women place a lot of value on the vow of poverty although they have most of their basic needs and wants catered for. This research is aimed at helping us realize the meaning and value of poverty and wealth in the context of the paradox that we have cited above. Our main responsibility shall be seeking to comprehend the value of poverty and wealth under the guidance of the Gospel of Luke and the Franciscan tradition. Method, Structure and Content of My Study This essay is divided into three main chapters. In the first chapter we shall give a background of poverty and wealth in the Old Testament. We shall discuss different lines of thought about poverty and wealth and observe how the people of Israel viewed poverty and wealth. We will also explore the Exodus story, which is portrayed as a prototype of God's concern for the poor and then analyze the provision of the law for the poor. We shall wind up the first chapter by evaluating the general understanding of poverty among the prophets. The second chapter will be the main basis for this study. In this chapter we shall discuss poverty and wealth in the Gospel of Luke. We shall commence by presenting the social and economic status of Jesus and his disciples from the infancy narratives. Then we shall discuss his teaching by analyzing various aspects such as his mission statement (Luke 4:18-19) and the sermon on the plain found in Luke 6:20-49. Finally we shall analyze Jesus' attitude towards poverty and wealth and his instructions concerning the dangers of wealth and the right use of possession. With a concrete background of poverty and wealth derived from the Old Testament and an elaborate meaning of poverty and wealth resulting from the Gospel of Luke, we shall be in a position to apply our knowledge to the Conventual Franciscan Friars in chapter three. We shall briefly explain the general meaning of Franciscan poverty and demonstrate how the teaching of Jesus on poverty and wealth is an actual model for the Conventual Franciscans in Kenya and at the same time a genuine challenge for them.
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    Exegetical Analysis Of Jesus'prayer on Mount Of Olives (Lk 22: 39-46) Applied To The Poor in Tanzania.
    (2001-02) B. Kiwori, Josaphat
    The life of a human being is a journey. The end of this journey is to be in communion with God. Human beings are different from all other creatures because they were created in the image and the likeness of God. Despite being created in the image and the likeness of God, human beings are limited and because of this, they have a tendency of wandering away from God looking for independence, autonomy, power, and at the same time trying to be equal with God. When people turn away from God, they inflict pain and sufferings upon others. Love is lost and hatred prevails. In the midst of suffering, the human being unlike an animal is able to reflect. For example, the Zebra that finds itself in the jaws of the lion does not ask 'why me? The Zebra is incapable of thinking 'if only I had taken the last right turn or had been a little more cautious.' Only human beings give meaning to the grizzly sight of a lion feasting on the Zebras carcass. The ability to find meaning in suffering is one of the human persons most mysterious blessing. Explaining a tragic accident or an untimely death by declaring or saying, 'that is life' has a hollow ring. It provides neither comfort nor hope. The human person needs a better and bigger answer. Human suffering is caused by a variety of factors; some can be controlled and others are beyond human capacity. Human sufferings can only find meaning in the context of faith. Prayer is a great help for someone faced with suffering.