4114102r/aVAIOLVMOIMINUM214411411.1r/IMIVIrAill TANGAZA COLLEGE
THE CATHOLIC UNIVERSITY OF EASTERN AFRICA
EXEGETICAL ANALYSIS OF JESUS'PRAYER ON MOUNT OF OLIVES (LK 22: 39-46) APPLIED TO THE POOR IN TANZANIA.
0
This Long Essay paper is submitted in partial fulfillment of the requirements for a Bachelor of Arts Degree in Religious Studies.
AUTHOR: JOSAPHAT B. KIWORI, C.P. TUTOR: REV. Fr. AELRED LACOMARA, C.P.
FEBRUARY, 2001 NAIROBI, KENYA. DECLARATION AND APPROVAL
TITLE OF ESSAY
EXEGETICAL ANALYSIS OF JESUS' PRAYER ON MOUNT OF OLIVES (LK 22:
39-46) APPLIED TO THE POOR IN TANZANIA.
STUDENT'S DECLARATION
I hereby declare that the material used here in has not been submitted for academic credit
to any other institutions, all sources have been cited in full. ejo ob-pk-o--t 8. Signed - ------
Josaphat B. Kiwory 6.1 Date- a 0(3
moDERAT0R. ape cc
Rev. Fr. Aelred Lacomara CP.
Date-C)-14?' °CI
k II
DEDICATION
I dedicate this Essay to my Father, Bernard Ngatambaku Kiwory and my Mother Sofia
Ndeleo, members of my family, friends and relatives, Passionist Community, benefactors
and my local Church: ICirua Mission.
A 111
ACKNOWLEDGEMENT
There are a number of people who have helped me in writing this Long Essay.
Since it is not easy to mention all of them, I will just mention a few of them. Firstly I am thankful to the following: my parents whom I totally depended before joining the congregation, for giving birth to me and educating me. And for the primary evangelization they do in my family. My Sisters Mary Kiwory, Theresia ICiwory and
Fausta ICiwory, for their contribution in my educational studies.
Secondly, I would like to pass my sincere gratitude to Fr. Aelred Lacomara, Cp, the Head of Biblical Department, Tangaz_a College, who has been guiding me by offering professional advice to meet the academic and Biblical requirements in writing this Essay and for reading and correcting it at each stage. His love, simplicity and fraternal concern made it easier for me to get the help I needed. Rev. Fr. Rogasian Masoy Csp for directing me to get good materials when I was in Arusha Tanzania. Fr. Nicholas Owino for correcting the English grammar of this Essay. Fr. Dominic Izzo OP., for Lectures in
Luke Acts two years ago and forming us with skills in writing a quality academic
research paper.
To the Passionist confreres, I owe many thanks for granting me this opportunity to study and undertake this project. Among others Fr. Cessare Ponsobon, the Regional
Vicar of Tanzania. Fr. Wilfred Mzee and Fr. Roberto, for their encouragement and support.
Special thanks to Passionists members of Kisima Community in Nairobi, for their
great support. Among others Fr. Elie Mwakasa the Rector of the House, for his IV
continuous support to ensure that I accomplish this task. Fr. Anthony Mdhululi vice
rector and Fr. Tarcisio burser of the House for their encouragement.
I also pass my special gratitude to Br. Nicholas Obiero CP, William Lebba CP.
Kennedy Mbongi CP, and to my friends Awiti and Marcel Kessy for their great support
and encouragement
Last but not least, I recognize the contribution of the Tangaza staff: the Principle,
Fr. Alyward Shorter, M. Afr; Academic Dean Br. Tom Kearney C.F.C; academic and non
academic staff; Librarians, students; lecturers; classmates and friends.
Finally for all mentioned and not mentioned, may God nourish and bless you
abundantly in your endeavours in life. JOSAPHAT B. KIWORY CP.
Jç V
TABLE OF CONTENTS
Page
General introduction 1
CHAPTER ONE k EXEGESIS
1. Introduction 5
2. Text from the Gospel of Luke 6
3. Exegesis of Luke 22:39-46 6
(1) Place of the scene and the meaning of the Mount of Olives Luke 22:39 6
(2) The instruction of Jesus to the disciples to pray not to be put to the test 8
(3) The words of Jesus to the Father Luke 22:41-42 11
(4) The appearing of strengthening angel Luke 22: 43 16
(5) The return of Jesus to his disciples Luke 22:45-46 19
4. Conclusion 21
-X VI
CHAPTER TWO
LUKE'S MAJOR THEOLOGICAL CONCERNS IN THE TEXT
1. Introduction 22
2. Prayer M
3. Jesus our model of prayer 23
4. Discipleship 26
5. Suffering 27
6. Conclusion 29
CHAPTER THREE
SITUATION OF THE POOR IN TANZANIA ll 1. Introduction 33
2. Meaning of poverty 30
3. Poverty in Tanzania 31
(1) Geographical location of the Country 31
(2) Historical background of the Country 31
(3) The poverty in the Society of Tanzania 32
(4) Who are the poor in Tanzania 33
(5) Causes of poverty in Tanzania 34
(6) Manifestation of poverty in Tanzania 36
4. Conclusion 38
x VII
Obek CHAPTER FOUR
APPLICATION OF THE TEXT IN TANZANIA
1. Introduction 39
2. Signs of God's presence in Tanzania 39
3. Failure to respond to God's presence and blessing in Tanzania 39
4. The message of Jesus' prayer in the Garden to the poor of Tanzania 40
5. The meaning of Jesus' passion to the poor in Tanzania 43
6. Significance of prayer-- 46
7. Concluding summary 48
General Conclusion 49
Bibliography 52 1. GENERAL INTRODUCTION
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.' 4. 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. 2
1:1 STATEMENT OF THE PROBLEM
The impetus for this study is personal experience. After encountering people living in
the slums of Arusha and Dar-es- Salaam in Tanzania, I realized that there are problems, which
hinder people in their relationship with God. The problems are many but the major one is
poverty. People are living in a miserable condition. They have no enough food, good housing
and work. As the consequences of this, they are frustrated and majority of them engages in
destructive activities such as drinking alcohol, taking drugs, engaging in sexual immorality,
stealing and procuring abortions.
1:2 SIGNIFICANCE OF THE STUDY
There are many reasons why this study is significant. First, I hope to help our brothers and sisters living in the slums of Arusha and Dar- es- Salaam in Tanzania to face the difficulties caused by the poverty in a positive way by means of prayer instead of finding temporal solutions and satisfactions which lead only to more problems.
Second, I wish to perform exegesis of passage of scripture from the Gospel of Saint
Luke in order to discover the scriptural message that can give people confidence and encouragement for a life shaken by problems.
Third, is my aim to enlighten the poor, so that they may understand that Jesus Christ
Son of God suffered like them. Jesus Christ is their hope since he overcame obstacles through prayer and adherence to the will of the Father. He is always present in their lives and shares their difficulties and troubles. Trusting in him, they will be able to overcome their difficult situation. 3
Fourth, the message of the Gospel must be translated into contemporary terms. By
doing so we may be transformed by the word of God and become more loving and trusting in
God.
Lastly, I wish to speak about prayer. This will help people to understand the importance
of prayer and believe in the power of prayer. When one prays in faith, God answers. God
never rejects the prayers of human beings. In the most difficult situations prayer maintains our
balance. Therefore, prayer is always victorious over the sufferings.
1:4 SCOPE AND LIMITATIONS
This work submitted to the scripture department is the partial fulfillment of the
requirement for Bachelor of Arts in religious studies. The scope of this study is on the
exegetical analysis of Jesus' prayer on Mount of Olives (Lk 22:39- 46) addressed to the poor in
Tanzania.
Our study will therefore deal with two major aspects: first, is the exegetical analysis of
Jesus' prayer on Mount of Olives and second is the application of the text to the poor living in
the slums of Arusha and Dar-es- Salaam in Tanzania.
The work is limited within the given length of writing according to the rule offered in
the academic yearbook of Tangaza College. The college requires the final written project to
have ten to twelve thousand words of the text (excluding preface, table of contents,
bibliography etc.). The work therefore will adhere to this requirement as much as possible.
The work will have the total of four chapters. Chapter one is exegetical analysis of Jesus'
prayer in the Garden of Gethsemane (Lk 22:39-46), chapter two is about Luke's major
theological concerns in the text, chapter three will be about the situation of the poor in .34 4
Tanzania, chapter four will be the application of the text to the poor in Tanzania then will be
followed by the general conclusion.
1:3 METHODOLOGY
In this work, I am going to use different methods. The first will be the exegetical
method. This will help me to do the exegesis of Luke 22:39-46, which is about the prayer of
Jesus Christ in the Garden of Gethsemane. It will also help me to understand the text and
make it relevant to the people that I am going to address.
The second method is the historical and sociological approach. This will help me to
perform critical investigation of events and experiences of the people living in the slums of
Arusha and Dar- es- Salaam in Tanzania. I will analyze their situations and this will include
their historical background. We will discuss how they came to live in these circumstances and
how they feel about it.
The third method is deductive. This will help me to take the word of God, which is
universal and apply it to the particular situation, to help an individual person to make this word
of God personal and allow it to transform his or her life.
x S
CHAPTER ONE
EXEGESIS
1. INTRODUCTION
The goal of human beings is union with God. The end of the journey of all human beings is to be with God. God initiates the journey, sustains and fulfills it. Grace is a great help. In our journey of life we encounter God in different ways namely, through sacraments, meritorious good works, prayer and petitions. Through prayer therefore, we communicate with
God, and also listen to what he is telling us. In Luke, 22:39-46, Jesus shows the best example of prayer, which we have to follow. He persevered in prayer during the difficult moments of his life. He prays for himself and for all other human beings. He encourages his disciples to pray in order to overcome temptation. He is aware that God is his Father and rewards him_ He disposes a human's heart to God the Father. Through prayer Jesus grew in confidence, humility, dignity and sonship to the will of the Father. God the Father listened to the prayer of his son and answered it by raising him from the dead. We are all invited to follow the example of Jesus' prayer by following his modality. God the Father will raise us up and bring us to union with him as we live the life of prayer.
In this chapter we shall concentrate on the exegesis of Jesus' prayer in the garden (Lk
22:39-46). This section will help the poor to understand how to persevere in prayer during the difficult moments and to submit themselves totally to the will of God. It will also help them to understand that prayer can unite them with God and He can strengthen them during the difficult moments. To accomplish the work of exegesis, we first look at the text itself (Lk 22:
39-46). Then we are going to analyze five aspects of Jesus' prayer in the garden: (1) the place of the scene and the meaning of the Mount of Olives, (2) the instruction of Jesus to his 6
disciples to pray not to be put to the test. (3) the words of Jesus to the Father (4) the appearing
of strengthening angel, (5) the return of Jesus to his disciples. Followed by a concluding
summary.
2. TEXT FROM THE GOSPEL OF LUKE 22:39-46
The Prayer and Agony on the Mount of Olives. 39 Then going out he went, as was his custom, to the Mount of Olives, and the disciples followed him. 40 When he arrived at the place he said to them, "Pray that you may not undergo the test" 41 After withdrawing about a stone's throw from them and kneeling, he prayed, 42 saying, "Father, if you are willing take this cup away from me; still, not my will but yours be done." 43 (And to strengthen him an angel from heaven appeared to him. 44 He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground) 45 When he rose from prayer and returned to his disciples, he found them sleeping from grief 46 He said to them, "Why are you sleeping? Get up and pray that you may not undergo the test"
3. EXEGESIS OF LUKE 22:39-46
(1) PLACE OF THE SCENE AND THE MEANING OF 114E MOUNT OF OLIVES
LUKE 22:39
The evangelists are sparing no details describing the places where the events in our
Lord's life occur. Between the data of the Gospel and tradition, however, we are able to locate
with a satisfying degree of accuracy the place where our Lord's agony took place. Matthew
and Mark speak of it simply as "a country place called Gethsemane" (Mt. 26:36, Mk. 14:32).
The name Gethsemane means "oil press." It lies in the Kidron valley on the slope of the Mount
of Olives.' However, Luke is not specific in telling us whether Jesus went to the garden of
Gethsemane. He simply says that Jesus went to the "Mount of Olives." "Mount of Olives is
X Bromiley W. Geoffrey, ed., The International Encyclopedia, (Grand Rapids Michigan: William B. Erdmans Publishing Company,1986), 589 found outside the eastern wall of the City of Jerusalem."2 This was the place where Jesus prayed over the cup, which was his destiny (Lk 22: 42). Luke says simply "the place."3 This is not a technical designation but a customary place on the Mount of Olives where we are told that Jesus used to go (Lk 21: 37-39). "The word custom in Lucan books has the sense of a religious practice (Lk 1:9; 2:42; Acts 6:14; 15:1)."4 The same term occurs in the Gospel of
John, "that Judas the traitor knew the place, since Jesus had often met with his disciples there"(Jn18: 2).
Mark and Mathew speak of a "plot of land" called 'Gethsemane,' which becomes a specification of the general direction to the Mount of Olives. The Mount of Olives has scriptural resonance with the story of David's flight from Jerusalem (2 Samuel 15).
Gethsemane is Hebrew word means oil press, the name of an olive-yard at the foot of the
Mount of Olives to which Jesus retired (Lk 22: 39) with his disciples. "Luke's omission of this word is consonant with his avoidance of exotic names and expressions."5 Gethsemane is the place where Jesus' prayer and arrest took place. The use of garden by Mark and Matthew might indicate a rural domain, a small country or suburban estate.
John refers to the site as a garden (kepos, applicable to a place with vegetables, flowers or trees). Church Fathers like Cyril of Alexandria and Cyril of Jerusalem made a connection between this garden and the Garden of Paradise of Gen 1-3. Some modem scholars would maintain that the evangelist had such symbolism in mind, but there is little in the text to
2 Daniel, J. Harrington, The Gospel According to Mark, NJBC (London: Hall International (UK) Ltd, David M. Stanley, S.J., Jesus in Gethsemane (New York / Ramsey: Paulist Press, 1980), 212 1988), 626 4David h4. Stanley, Si, Jesus in Gethsemane ( New York:/ Ramsey Paulist Press, 1980), 213 'Raymond Brown, The Death of Messiah Volume 1, (New York: Doubleday, 1994), 149 8
encourage such speculation. Combining plausible pre- Marcan and pre- Johannine traditional elements, one may assume that on the Mount of Olives there was a plot of land or garden with olive trees and an oil press, bearing the name Gethsemane. In reference to the report of
Josephus, "the trees on the eastern- side of the city were cut down in the Roman siege of
Jerusalem [some forty years after Jesus' death] and so it is impossible to be sure exactly where on the Mount of Olives Gethsemane was."6
(2) THE INSTRUCTION OF JESUS TO THE DISCIPLES TO PRAY NOT TO BE PUT
TO THE TEST (PEIRASMOS) LUKE 22:40.
In this passage Luke presents Jesus as a model witness of prayer. Jesus' motive is to
encourage people to pray. He said to his disciples when he reached the place, "pray not to be put to the test" (Lk 22:40). The accent is on the need of the disciples to follow their Master in prayer when they are put to the test.
Luke offers no portrait of Jesus in distress rather he is very much in command. Jesus simply instructs his disciples to pray not to be put to the test. Luke suppresses the idea of the
Marcan portrait of Jesus as troubled. He acknowledges the suffering of the Son of Man ( Lk
9:22, 44), but refuses to describe Jesus' inner reaction to suffering. This is because the understanding of sorrow in the face of suffering was negative. It was understood as irrational, sinful and the mark of one, who is out of contro1.7 For example in Mark, 14:35 the very sorrowful Jesus falls on the ground. Sorrow was also understood as punishment for sin ((len
3:17 and Is 1:5).
6Raymond Brown, The Death of Messiah Volume 1 (New York Doubleday, 1994), 149 'Raymond Brown, The Death of Messiah Volume 1, p.157
9
Luke cannot leave Jesus so open to misunderstanding. This Jesus, who is not far from
the sufferings (Lk 7: 13; 7: 38), is so at peace with God that he cannot be distraught by the
sufferings that are inflicted on him (Lk 4: 29-30; 6:11- 12; 13:31- 33). This Lucan portrait is
colored by the desire to have Jesus in his passion revealed as a model to "Christian sufferers 38 and martyrs.' In this Lucan version there are two significant alterations. First Jesus tells the
disciples to pray, rather than to wait while he goes to pray. This differs from the Mark's
presentation. According to Mark, when Jesus came to a plot of land called Gethsemane, he
said to his disciples stay here while I pray (Mk 14:32).9 Jesus went to pray alone. He told the
disciples to wait. "Jesus came back and found them sleeping, and he said to Peter, 'Simon are
you asleep? Had you not the strength to stay awake one hour? Stay awake and pray not to be
put to the test" (Mk 14: 38).
A, According to Matthew, Jesus took Peter and the two sons of Zebedee with him. He
began to feel sadness and anguish (Mt 26:37). The second important alteration is that in the
Gospel of Luke Jesus does not single out Peter, James and John but deals with the disciples as
a whole. Jesus focuses on all the disciples. His command echoes the Lord's prayer, "lead us
not into temptation, as well as Jesus' statements at the table about fidelity in testing (Lk 22:28-
38). 19
Luke brackets this prayer of Jesus on the Mount of Olives with exhortation to all the
disciples: "pray not to be put to the test" (Lk 22: 40, 46). On the other hand Jesus is telling the
disciples that the only way of overcoming temptation is through prayer. About the idea of
8 Raymond Brown, The Death of Messiah Volume 1. p.149 9 Luke Timothy Johnson, The Gospel of Luke, (Collegeville, Minnesota: Liturical press, 1992), 351 1° Luke Timothy Johnson, The Gospel of Luke, p.351 I0
temptation, Luke differs from Mark and Matthew. Mark and Matthew present the statement of
Jesus, which says, "pray continually that you may not be exposed to temptation"(M1c 14:38, Mt
26:41), to mean that "Jesus had himself become engaged in the eschatological testing but
desired the disciples by recourse to prayer to escape this terrible ordeal."11
Luke does not regard the passion as a test or trial for Jesus engineered by Satan. He
also does not view the passion as a testing or temptation for the disciples. For Luke
"temptation is a prelude to apostasy in the case of those whose faith is not deeply rooted and ,i2 supported by prayer." This can be seen from the Lucan reduction of the explanation of the
sower. According to Mark the seed scattered among rocks symbolized "those who have no
root and last for a short time, so when tribulation or persecution on account of the word occurs,
they immediately lose their faith," (Mk 4:17). Luke changes the statement and says "those on
rocky ground are the ones who, when they hear, receive the word with joy, but they have no A. root; they believe only for a time and fall away in time of trial" (Lk 8:13). In his
understanding, "temptation cannot be the experience of a real Christian who is commanded to
avoid such a danger to faith through constant prayer."13
Luke presents Jesus as the model of prayer to be followed by the disciples. Jesus
teaches the disciples how to pray by praying himself ( Lk 11: if) in their hearing. The prayer
of Jesus is the source of disciple's capacity for prayer.
After Jesus had emphasized the importance of prayer as a means of overcoming
temptations," he withdrew from them, about a stone's throw away and knelt down and prayed"
"David M. Stanley, S. J., Jesus in Gethsemane (New York: Ramsey Paulist Press, 1980), 214 12 David M. Stanley, S.J., Jesus in Gethsemane, p. 214 13 David M. Stanley, S.J., Jesus in Gethsemane, p.215 II
(Lk 22:41). The stone's throw means short distance. This verse emphasizes "Jesus' control and lack of emotional turmoil?" The way Luke presents it differs from Mark and Matthew.
Jesus of Mark and Matthew is said to have moved "forward a little" from the thee named disciples. According to Matthew and Mark, "Jesus went a little further; he fell on his face and prayed.
Luke describes a similar action in different vocabulary, which for the most part is characteristically Lucan. Jesus prayed alone."I5 The words of the Lucan Jesus to his disciples,
" keep on praying not to enter into temptation," (Lk 22: 40) show the eschatological tone that
Luke found in Mark's Gospel which says, " keep on watching." Not to enter into temptation
(peirasmos) is the content of the prayer the Lucan Jesus teaches his disciples. Among the
Gospels, only in Luke 11:1 has Jesus received from his disciples a request to teach them how to pray and in response he gave them the teaching of the Lord's prayer, which has the petition
"Do not lead us into temptation."I6 The Lucan Jesus does not hesitate to instruct the disciples to pray not to enter into temptations as their immediate petition.
(3) THE WORDS OF JESUS TO THE FATHER LK 22: 41- 42
The prayer of Jesus is presented in all four Gospels. As the Evangelists were interpreting for the different communities, we can see that there are differences and similarities in their presentations.
14 Raymond Brown, The Death of Messiah Volume I, (New York: Doubleday, 1994), 157 15 Leon Morris, Luke Tyndale New Testament Commentaries, (Grand Rapid Michigan: William B. Eerdmans Publishing Company, 1988 ), 340 16Raymond Brown, The Death of Messiah, p.158 12
According to Luke, Jesus withdrew from them about a stone's throw and knelt down and prayed. He said "Father, if you are willing, take this cup away from me. Nevertheless, let your will be done" (Lk 22: 41-420).
Jesus in Mark advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him. He said, "Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will" (Mk 14: 35-36).
In the Gospel of Matthew, Jesus advanced a little and fell prostrate in prayer, saying,
"My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will"(Mt
26:39).
According to the Gospel of John, Jesus said, "now my soul is troubled. What shall I say: Father, save me from this hour? But it is for this very reason that I have come to this hour. Father; glorify your name!" ( Jn 12: 27-28).
The common statement, which is found in Luke (22:41), Mark (14:35), and Matthew
(26:39) is that Jesus goes forward and prostrates himself or kneels. This prayer of Jesus, in the way it has been presented by Luke, is simpler than the parallels, with "Father" rather than
"Abba Father", (Mk 14:36) or "My Father", (Mt 26:39) and with no preliminary statement about all things being possible to God. Not my will: The contrasting word 'Nevertheless' is quite strong!' Luke uses the substantive (thelema) "will" rather than "what I will" (Mk 14:36;
Mt 26:39), bringing Jesus' prayer closer to the one he taught the disciples, "Father, Let your will be done."
17 Luke Timothy Johnson, The Gospel of Luke, (Collegeville, Minnesota: Liturgical Press, 1992), 351. 13
Jesus, in his prayer, called God, Father, (Lk 22:41). This experience portrays a unique
awareness that God is his Father. He lived in a constant dependence on the Father. This
constant dependence can be described as obedience to the Father. He said, "my food is to do
the will of my Father" (Jn 4:34). The relationship between Jesus and God the Father is
something extremely intimate and unique. "Thus, Jesus describes God with a word drawn from
the language of family relationships. "Father" is a childlike expression of affection."18 Jesus
invoked his Father in his prayers (Lk 3:21; 5:16; 6:12; 9:28; 11:1). This Father is revealed as
infinite in goodness, "since he does not wait for men and women to seek him, but goes himself
in search of sons and daughters especially among the strayed and suffering."I9 This Father
welcomes instead of being welcomed, comforts instead of being comforted and heals instead
of being healed.
In praying Jesus does not use the normal posture, which was standing. Instead, he
assumes the posture of humility and kneels. The custom of the time was to pray standing with
eyes raised to heaven. Luke presents to us the example of the prayer of the Pharisee who was
following the tradition. The Pharisees stood there and said to himself: "I thank you, God, that I
am not grasping, unjust, adulterous like everyone else, and particularly that I am not like this
tax collector here," (Lk 18:11). Jesus broke this custom and knelt down. His prayer reveals a
natural human shrinking from the awf-ul death that lay ahead of him. Jesus showed a reversal of values and customs by changing the way of prayer. In his prayer we can note that Jesus
entrusted himself totally to the Father. He said, "if you so decide take this cup away from
IS Leonard Boff, Trinity and Society. Libaration and Theology, (Great Britain: Burns and Oates / Search Press Ltd. 1988), 29. 19 Leonard Boff, Trinity and Society, Liberation Theology p.29 14
me." The phrase " if you decide" is more personal than the presentation of Mark to his community when Jesus says, "all things are possible for you" (Mk 14:36) or even Matthew's" if it is possible" (Mt 36: 39). Luke makes the prayer equally conditional on God's will, but he expresses this in terms of the divine decision for Jesus.
In his reformulation of the conditional clause, Luke employs the Greek verb "to will, to decide" (boulamai) rather than to "desire" (ethelein), as done by both Mark and Matthew. The distinction between these two verbs in classical Greek was no longer felt in the popular language employed in the New Testament.2° It is a Lucan peculiarity to use the second of the pair only for human preference, which may partly explain his omission of "thy will be done" from his version of the Lord's prayer. By his use of the conditional in Jesus' prayer Luke seems to suggest that "Jesus is still seeking to know for certain whether his drinking 'this cup' is truly the Father's will for him."21 If that should turn out to be the case, then his own desire will follow that of God.
In his prayer he said, "Father, if you are willing, take this cup away from me.
Nevertheless, let your will be done" (Lk 22:41). When Jesus said "let your will be done" it does not mean that Jesus was in a situation of helpless submission, as one who is in the grip of a power against which it is hopeless to fight. Also, he did not say these words as one who has been battered into submission. The words do not mean the admission of complete defeat.
Again, he did not say them as one who has been utterly frustrated and who sees that his dream can never come true. Jesus said these words with the accent of perfect trust. He was speaking to one who was Father; he was speaking to a God whose everlasting arms were underneath and about him even on the cross. He was submitting, but he was submitting to the love that
2° David M. Stanley, Si., Jesus in Gethsemane, (New York / Ramsey: Paulist Press 1980), 216 2IDavid M. Stanley, S.J., Jesus in Gethsemane, p. 216 15
would never let him go.22 Life's hardest task is to accept what we cannot understand; but we can do even that, if we are sure enough of the love of God.
This prayer expresses the spiritual struggle and agony of the spirit. "Take away this cup from me." We have to know the tonality contributed by the idea of drinking a cup.
According to the idea of the cup, presented by John L. Mckenzie, this vessel (cup) often appears in figurative speech in the Bible. "The cup of comfort" is offered to the mourner (Jer
16: 7), and the cup of thanksgiving is drunk to celebrate the reception of favor (Ps 116:13).
The head of the household filled the cups of the family and guests at table. Hence, the cup becomes a figure of one's lot or portion (Mt 20:22, 26:39). The cup of the wrath of Yahweh is an intoxicating drink which makes men reel and stagger (Psalm 75:9, Lamentation 4:21, Is
51:17, Jer 25:15, Ez 23:31). Jererniah's prophetic mission of predicting the downfall of the nations is described as the presentation of the cup of wrath for them to drink (Jer 25: 15f).23
In the Old Testament the cup describes figuratively God's wrath or punishment to be drunk by the guilty (Isaiah 51:17; Jeremiah 25; 15-16; 51-17; Ezekiel 23: 33; Psalm 75; 9).
But Revelation 14:10 and 16:19 shows that an apocalyptic cup of wrath can also be envisaged.24 Are we to see Jesus being asked to drink the cup of God's wrath against sin as if
God was going to make him the subject of anger? The First Letter to the Corinthians gives us an answer to that: "By drinking the cup changed it to a cup of blessing" (1 Cor 10:6).
In the New Testament the meaning of the cup refers to the destiny of Jesus. According to Luke, "the cup is the reference to Jesus' destiny as described in his Gospel that he will die in
Jerusalem because God has sent him to do the Kingdom ministry for the needy, oppressed and
22 William Barclay, The Gospel of Luke, (Philadelphia: The Westminster Press 1975), 272 23 John L. Mckenzie, S.J., Dictionary of the Bible, (New York: Macmilian Publishing Company, 1965), 165 'John L. Mckenzie, S.J., Dictionary of the Bible, p. 165 16
the unfortunate of this world."25 The cup is a symbol of his suffering as his words at supper made plain (Lk 22:51). The suffering will come as a result of his ministry which includes healing, teaching, forgiveness to his enemies (Lk 22: 34) and promises a place in paradise to a repentant evil doer (Lk 23:39-43).
(4) THE APPEARING OF STRENGTHENING ANGEL, LUKE 22:43
The prayer of Jesus Christ was heard by God the Father, not in the sense that the cup passed him by, but in the sense that he prayed still more earnestly and was given strength to accept the cup. When we read about the life of Jesus in the scripture we can notes three moments in which a heavenly proclamation came as God's response to his prayer: at his
"baptism, at the transfiguration, and on the Mount of Olives."26 These three events were among the greatest moments of the Lord's life and they were connected with his passion and glorification.
God prepared Jesus, his well beloved, chosen one, to carry out his plan of salvation which included the must involved in his passion and death; he was to attain his glory by means of a struggle to death.
In his great suffering, an angel from heaven appeared to him and strengthened him (Lk
22:43). The appearance of an angel at this point in the narrative is obviously harder in other respects, as the tendency of contemporary readers to dismiss it attests. The decision rests on the thematic plausibility, and on this criterion the verses appear to be Lukan. Certainly,
25 Robert, J. Karris, 0. F. M., The Gospel according to Luke, NJBC, (Great Britain Geoffrey Chapman 1989), 717. 26 Alois Stoger, The Gospel According to Luke, (New York: The Cross- road Publishing Company, 1981), 201 17
"strengthening" (enischuo) is part of Luke's vocabulary (Acts 9:19).27 As for the appearance of a heavenly visitor, no one should be suprised at that anywhere in Luke's narrative (1:11, 13,
18, 26, Acts 5; 19; 8:26).
We can also see that Luke is contrasting Jesus with the disciples. Jesus engages in the contest or agony of seeking to know God's will and accept that will obediently not as a victim, nor out of control, not subject to irrational passion. The angel strengthens Jesus in this contest.
His sweat is that of the moral athlete seeking victory in the contest. The disciples however succumb to a crippling fear in the face of impending conflict, which leads to loss of strength, shrinking to the ground and contradiction in sleep.28 This shows that Jesus is greater than the disciples.
Jesus, in his anguish, prayed even more earnestly and his sweat fell into the ground like great drops of blood (Lk 22:44). Jesus enters the struggle. The term "agony" derives its meaning from agon, which refers to the sort of struggle in which wrestlers engage; the cognate verb agonizesthai has the same sense. This is the only occurrence of agony in the New
Testament. In the Second Book of Maccabees 3:14, 16, 15: 19 it occurs with the meaning
"anguish of soul'. But Luke uses the verb from ( agonizesthai) to mean, struggle in (Acts
13:24) and this is the dominant meaning of the term in the New Testament ( Jn 18:36; 1 Cor
9:25; Col 1:29; 1 Tim 4:10; 6:1; 2 Tim 4:17). Notice in particular Colosians (4:12) "always struggling for you in prayer." The term agony is used in the Letter to the Philipians (1:30);
Colossians (2:2); 1 Timothy (6:12); 2 Timothy (4:7). Nowhere does it reflect an emotional
27 Luke Timothy Johnson, The Gospel of Luke (Collegeville, Minnesota: Liturgical press, 1992) 351 28 Robert J. Karris, The Gospel According to Luke, NJBC, (Great Britain, Geofrey Chapman, 1989), 717 18
Aft tension or anguish of soul. Jesus prayed even more eagerly. The comparative of the adjective
ektenos (earnestly) is used here as a comparative adverb; we are to understand the greater
energy as a response to the strengthening by the angel. "Sweat was like drops of blood."29
The author makes comparison between the profuseness of the sweat and globules of blood.
For the sweat of athletes in agon is a sign of their effort.
The power of God, which strengthened Jesus, is the same power, which gives human
beings strength in the time of difficulties. When people are in a great struggle and they put
their trust in God, God out of his great love always opens the room for solution. This is the act
of the power of God to strengthen people who are suffering.
Angels comforted the martyrs and confirmed them in their struggle to death. As we
can read in the Book of Daniel, three young Israelites were thrown into the fiery furnace for
refusing to worship the statue Nebuchadnezza had erected (Dan 3:20)." The Lord's angel 1 came to the aid of the three men in the furnace: "He descended into the furnace together with
Azariah's companions and he drove the flames out of the furnace. He made the heart of the
furnace as cool as when the wind blows which brings the dew" (Dan 3:49f1). The King
recognized that God has sent his angel to save his servants.
When Daniel learned by a revelation what was to happen to his people in the last days,
he had to be strengthened by an angel: "Then that figure which looked like a man touched me
once more and gave me strength. He told me: Do not be afraid! God loves you ! May it be
well with you. Be strong, have courage!31 As he spoke to me like this. I felt an increase of
strength and said now, my Lord, speak, for you have given me strength" (Dan. 10:1-19).
29 Luke Timothy Johnson, The Gospel of Luke, p. 351 3° Raymond Brown, The Death of Messiah Volume', (New York: Doubleday, 1994), 188 3 1 Alois Stoger, The Gospel According to Luke, (New York: The Cross- road Publishing Company, 1981), 201 19
In the Third Book of Maccabees 6:18 when the priest Eleaza was about to be martyred before an Egyptian king God answers his prayer by opening the gates of heaven from which two angels come down. Also, we can see that, the theme of visiting angel is carried over to the martyr stories of Christians dying for their faith. In the martyrdom of Stephen (Acts 6:15), when the Sanhedrin members looked at him, his face appeared like that of an angel.
And in the Martyrdom of Polycarp we are told that "the martyrs, because they 'were no longer human but angels,' could see heavenly mysteries when they looked upward; and a voice from heaven strengthened Polycarp as he entered the arena."32
Jesus was to accomplish God's plans for the human race, but he could do this only by the Father's power. God gave him strength by means of the angel. Angels assisted him in his work (Acts 1:9 f Q. Jesus, having received the power from God through an angel, entered the decisive contest. This was the contest on which the salvation of the world depended, and it was a hard one. After the temptations in the desert, Satan left him alone for a time (Lk 4:13). But now in his passion Satan pressed Jesus even harder, to turn from the path pointed out for him by the Father. Jesus used all of his strength and overcame this temptation, giving his consent to the Father's will. Obediently he submitted his will to the Father. The presence of an angel in Jesus' passion was an act of God's loving response to his servant who was suffering from unjust persecution.
(5) THE RETURN OF JESUS TO HIS DISCIPLES, LUKE 22:45-46.
The evangelists differ from one another in presenting this verse to their communities.
According to Luke, Jesus, stood up from prayer, come to the disciples, found them asleep from
32 Raymond Brown, The Death of Messiah, p.188. 20
sorrow and said to them, "why do you sleep?" He added, "keep on praying lest you enter into trial (Lk 22: 45-46)."
For Mark, Jesus comes and finds them sleeping and he says to Peter, "Simon, are you sleeping? Were you not strong enough to watch one hour? Keep on watching and praying lest you enter into trial. Indeed, the spirit is willing, but the flesh is weak" (Mk 14:37-38).
According to Matthew, Jesus comes to the disciples and finds them sleeping. He says to
Peter, "So you were not strong enough to watch one hour with me? Keep on watching and praying lest you enter into triaL Indeed, the spirit is willing but the flesh is weak" (Mt.26: 40).
For Mark and Matthew, Jesus returns three times to find his disciples sleeping. For
Luke, however, the only time Jesus comes to his disciples and finds them sleeping is at the end of his prayer on the Mount of Olives.
Jesus chose the cup of suffering in that great hour for the purpose of accomplishing the salvation of the world on the Mount of Olives. His first and last care was for his disciples. He found them asleep. Luke adds the words: "overcome with sorrow," to excuse them. They gave themselves up passively to what was in store for them and slept. Jesus did not reproach them; instead he was worried about them. He was their servant.
And he said to them "why are you sleeping? Only in Luke does Jesus, demand a reason for their sleeping. This is an invitation by the evangelist to his reader to seek a deeper meaning in this sleep, rather than a reproach by Jesus to his disciples, who have never been told to remain awake, as in the accounts of Mark and Matthew. The first injunction of Jesus following the question is "Rise!" Only by "the power of the risen Jesus will his followers be 21
able to throw off their lethargy and despondency in trials they will have to face and so obtain strength to pray continually to avoid temptation that would lead inevitably to apostasy."33
Now he has risen, and they are to rise with him to face their problems in the constant spirit of
Jesus' prayer.
4. CONCLUSION
Luke invites us to follow Jesus as our model, to learn from him how to pray, how to make good decisions in our lives and how to face the reality of suffering, by being in union with God. Jesus gave us a good example, which we are supposed to follow. We have to imitate him by doing the will of God the Father and persevere in prayer during the moments of hardship in our lives. Prayer never allow suffering to overcome us. For it grounds us over providential help of God.
" David M. Stanley, S. J., Jesus in Gethsemane, p.220. 22
CHAPTER TWO
LUKE'S MAJOR THEOLOGICAL CONCERNS IN [HE TEXT
1. INTRODUCTION
After doing the exegesis of the text, (Lk 22: 39-46) we can notice some major
theological concerns emphasized by Luke. In this chapter we are going to see four major
theological themes emphasized by Luke. These themes are: (1) Prayer, (2) Jesus our model of
prayer, (3) Discipleship and (4) Suffering. We will analyze one theme after another in the
context of Luke in relation to other authors of the Bible in order to get the fifil message, and
then followed by the concluding summary.
2. PRAYER
A In the exegesis of Luke 22: 39-46, we saw that Luke puts great emphasis on prayer. He
presents Jesus praying to the Father and encouraging his disciples to pray not to be put to the
test. The focus of Jesus' prayer is the Father. The appeal he makes to God as Father expresses
the intimate relationship between him and the Father. This appeal is an act of faith to the
Father.
The prayer of Jesus is different from the Old Testament way of praying. "In the earliest
days of Israelite religion prayer to Israel's God was spontaneous, natural and unaffected,
however formalized it may have become in later Judaism. The God to whom Israel prayed was
the saving, protecting and judging God of prophetic religion."34 The psalms exemplify the
direct approach of Israel to God. "The Israelites whether individually or corporately, poured
'Alan Richardson and John Boweden, ed. A new Dictionary of Christian Theology (London: SCM Ltd, 1983), 457. 23
out all their concerns to God, for their safety, harvest, sins and failures, joys, sorrows, thanksgiving and praise."35 Such spontaneous address was possible only because God was essentially 'Thou', the one who called forth the response of those who new his name.
Jesus and his disciples inherited this tradition of a personal approach to God. But Jesus added a new intimacy to the prayer of his followers. The Old Testament is familiar with the idea of God as Father of Israel (Hos 11:1). But the prayer of Jesus introduces a distinctive personal relationship, as is expressed by his use of an intimate family address in Mark, Abba: which expresses a loving relationship between Jesus and his father.
Furthermore, Luke in this passage presents to us the essence of prayer, which is offering, self-dedication to do the will of God. Therefore the essence of prayer is not asking, not self-seeking and not to do one's will. A person in prayer has to open up to God and to others, and be ready to do the will of God.
3. JESUS OUR MODEL OF PRAYER
Luke presents Jesus as our model of prayer. The life of Jesus was the life of Prayer. In the moments of major events, Jesus was in prayer. For example at the baptism (Lk 3: 21), before choosing the twelve (Lk 16: 12), during the transfiguration (Lk 9: 29), before the teaching of the prayer of our Father (Lk 11: 1) and in seclusion (Lk 9: 18). Mathew supported
Luke and added, that Jesus often prayed on the mountain alone (Mt 14: 23). According to
Mark, "even when the world was searching for him, Jesus was in prayer" (Mk 1:37). The prayer of Jesus is not a simple desire for silent intimacy with the Father. "It has to do with the
"Man Richardson and John Boweden, A new Dictionary of Christian Theology, p.457 24
mission of Jesus or the education of the disciples."36 His prayer attracted his closest friends.
He used this to have them enter more and more into the Love of God.
Jesus' prayer is connected to his passion. On the Mount of Olives Jesus prays and wants his disciples to pray with him. This moment sums up all Christian prayer: filial,
"Abba;" assured, everything is possible. Jesus shows obedience to the Father by saying "not my will but yours be done, (Lk 22: 42).
This prayer of Jesus is finally answered beyond all expectation. The comforting of the angel (Lk 22: 43) is the immediate response, which the Father makes for the present moment.
The letter to the Hebrews shows us in a radical and fearless manner that, God answered the prayer of Jesus. "In the days when he was in the flesh, he offered prayers and supplications with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence. Son though he was, he learned obedience from what he suffered; and when he was made perfect, he became the source of eternal salvation for all who obey him, declared by God high priest according to the order of Melchizedek" (Heb 5:740).
In the Gospel of John, Jesus invites his disciples to pray in his name. He said "Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete" (Jn 16: 24). And whatever you ask in my name I will do it in order that the
Father may be glorified in the Son; if you ask me anything in my name I will do it."38 To pray in the name of Christ, presupposes more than a formula of doing something in the name of another person. It presupposes a real relationship of someone with God through Jesus Christ.
Thus to pray does not at all mean to ask only for the things of heaven, but rather to want what
36 Xavier LEON-DUFOUR, S.J., ed., Dictionary of Biblical Theology (New York: Desclee,company, 1967), 397 "Xavier LEONE-DEFOUR, S.J., ed., Dictionary of Biblical Theology, p.397 38 David M. Stanley, S. J., Jesus in Gethsemane, (New York / Ramsey: Paulist Press, 1980), 230 25
4. Jesus wants. But his will is his mission that his oneness with the Father becomes the
foundation of unity among those who are called. "That all be one as you, Father, are in me,
and I in you" (Jn 17:22). To do God's will is to be in communion with him following his
commandments.
The Church follows Jesus as her model of prayer. And she prays in the name of Jesus.
"The prayer of the Church has its beginnings in the framework of the prayer of Israel."39 The
Gospel of Luke ends in the temple where the apostles were "continually praising God" (Lk 24:
53). This community prayer which prepared the early Christians for Pentecost likewise
prepares all the great moments of the Church's life throughout the Acts of the Apostles. For
example the replacement of Judas (Act 1: 24 -26), the institution of the seven deacons (Act 6:
6) who should precisely facilitate the prayer of the twelve (Act 6:4). The Church prays for the
liberation of Peter (Act 4:24-30), for the mission of Philip in Samaria (Act 8: 15). And we see
Peter (Act 9: 40) praying and Paul (Act 9:11).
St. Paul lays an emphasis on the Spirit of Jesus Christ, the Son of God. He puts an
emphasis on the role of the Holy Spirit in prayer, which unites us to the Holy Trinity. He
addresses his prayer through Christ to the Father. Paul gives the reason why we pray in the
name of Jesus. He said "We pray in his name precisely because of the Spirit of adoption (Rom
8:15).4° Like Jesus, we say "Father" and this under the familiar form "Abba" a word, which
the Jews reserved for their earthly fathers and would never have used for the Father in heaven.
This is possible because, "God has sent into our hearts the Spirit of his Son who cries Abba,
Father" (Gal 4: 6). "God's Spirit is not the supernatural power that enables a person to
1. "Xavier LEON-DUFOUR, S.J., ed., Dictionary of Biblical Theology, p.399. 'Xavier LEONE-DUFOLTR, S.J, ed., Dictionary of Biblical Theology p.399. 26
transcend the earthly life and limitations: instead, it is the power of God who shows himself mighty in lowliness and weakness.'"
The Spirit who prays in us gives to our prayer the assurance of reaching to the depths to which God calls to us: which are those of love. This gift is the beginning and end of prayer; it is the Spirit of love already received (Rom 5:5) and yet asked for (Lk 11:13). In him we seek a new world in which we are sure of being heard. Outside of him we pray like pagans.
4. DISCIPLESHIP
This is the other major, theological concern emphasized by Luke in the text. Jesus loved his disciples. He encouraged them to pray not to be put to the test, (Lk 22: 46). One can ask a question, who is a disciple? Or what is the meaning of discipleship? This can be answered as follows: "A disciple is a person who freely puts himself in the School of a teacher and shares his views."42
In the Old Testament we can see the word disciples being used to the followers of prophets and of wise men. For example Elisha attached himself to Elijah (1Kg 19:19) and the wise men had disciples whom they call their "sons" (Pr. 1: 8:10; 2:1; 3:1).
In the New Testament, the name disciple is restricted to those who have acknowledged
Jesus as their master. In the Gospels the twelve are the first to be so designated (Mt 10:1,
12:1). Beyond this intimate circle, are the ones who follow Jesus (Mt 8:21), principally the seventy-two whom Jesus sent on mission (Lk 10:1). These disciples became numerous (Lk
6:17; 19:37). According to the Acts of the Apostles, the term 'disciple' includes every believer, whether or not he had known Jesus during his earthly life, (Act 6:1, 9:10-26). Luke focuses on disciples and shows how "their own life, work and mission is rooted in special call
41 Gunther Bornkairun, Paul, (New York: Harper & Row, Inc, 171), 181 42 Xavier LEONE DUFOUR, S.J., ed, Dictionary of Biblical Theology p. 102 27
(Lk 5:1-6:11). Stemming from Jesus, this call establishes the disciples in a new way of life patterned on that ofJesus himself"43
Jesus specified the unique requirements for discipleship. The first requirement is "a call". To become his disciple is a call and the initiative comes from Jesus (Mk 1: 17-20) and behind him the Father who gives Jesus his disciples (Jn 6:39). The second requirement is the personal attachment to Christ. He said to the disciples "follow me". In the Gospels the verb
'follow' always expresses attachment to the person of Jesus. To follow Jesus is to fashion one's conduct on his, to listen to his teachings and to confirm ones life to that of the savior
(Mk 8:34). The last requirement is 'destiny and dignity'. The disciple of Jesus is therefore, called to share the very destiny of the master: to carry his cross (Mk 8:34) to drink his cup (Mk
10:38), and finally to receive from him the Kingdom (Lk 22:28)."
To follow Jesus is not an easy way. The disciples were facing a lot of difficulties: oppositions, persecutions, rejections and even death. But Jesus did not abandon them and leave them in these problems. Jesus encouraged them to pray in order to overcome the difficulties. Therefore prayer is an essential element in the life of the disciples of Jesus.
5. SUFFERING
Luke presents Jesus in this chapter (Lk 22: 39-46) undergoing great sufferings. Jesus knew his sufferings before his passion. He predicted his passion three times. First prediction, he said to his disciples "the Son of Man must suffer greatly and rejected by the elders, the chief priests and the scribes, and be killed and on the third day be raised" (Lk 9: 22). The second he said to his disciples "pay attention to what I am telling you. The Son of Man is to be handed over to men" (Lk 9: 44). The third, he said to the twelve "Behold we are going up to
43 Eugene LaVerdiere, S.S.S., Luke (Wilmington, Delaware: Michael Glazier Inc, 1980), 75 " Xavier LEONE DEFOUR, S.J., Dictionary of Biblical Theology, p. 103 28
Jerusalem and every thing written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles and will be mocked and insulted and spat upon and after they have scourged him they will kill him but on the third day he will rise" (Lk 18: 31-33).
The passion concentrates all possible human suffering, from betrayer even to abandonment by God (Mt 27:46). But it proves in a decisive fashion the love of Christ for his
Father (Jn 14:30) and for his friends (Jn 15: 13). It helps him to come to the help of those who are tired, Web 2:18) and identify himself with all who are suffering. In Jesus Christ our suffering finds meaning "Suffering involves us in fellowship with Christ: as he suffered and was glorified, so we know that if we suffer now we shall in the future be glorified; already 'the
Spirit of glory and of God rests upon' (1Peter 4:14)"45
Jesus Christ is the conqueror of suffering. The cures and the raising from the dead are signs of his messianic mission (Lk 4:18), the preludes of the definitive victory. In the miracles wrought by the twelve, Jesus sees the defeat of Satan, (Lk 10: 19). He fulfills the prophecy of the servant "loaded with our iniquities" (Is 53:4) by curing all of them. To his disciples Jesus gives the power to heal in his name (Mk 5: 17); and the healing of the sick man at the Beautiful
Gate attests the assurance of infant Church in this regard (Act 3:1-10).
Jesus Christ makes sufferings to be blessed. "None the less, Jesus suppresses neither death, which he has come to "reduce to impotence" (Heb 3:14) nor suffering in the world. If he refuses to establish a systematic connection between sickness or accident and sin (Lk 13: 2), he allows the curse of Eden to bear its fruit."46 He does this because he can change this fruit to joy.
45 Laurence Bright OP, ed., Luke (London: Sheed and Ward Ltd, 1971), 181 46 Xavier EON-DUFOUR, S.J., ed., Dictionary of Biblical Theology, (New Yok: Desclee company, 1967), 117 29
Jesus does not suppress suffering, he deals with it (Mt 5:5). He does not hold back
tears, he only dries some of them while passing by (Lk 7:13) as a sign of the joy that will unite
God and His children on the day when He will wipe away all tears from the eyes (Is 25:8).
"Suffering can be a blessing for it prepares someone to welcome the Kingdom; it allows for the
revelation of the works of God, and of the glory of the Son of God."47
6. CONCLUSION
Prayer brings us to union with God. It has the power to overcome temptations. Prayer
transforms or changes the life of the one praying. Jesus gave us an example of how to pray.
Like the disciples of Jesus we are called to follow in his footsteps, to pray and to live the life of
prayer. Even if we encounter difficulties in our life we have to be aware that prayer is always
A. victorious over the sufferings. Jesus did not run away from the agony. He overcame suffering
through prayer. And God answered him by giving him strength.
V °Xavier LEON-DUFOUR, S.J. ed. Dictionary of Biblical Theology p. 117 30
CHAPTER THREE
SITUATION OF THE POOR IN TANZANIA
1. INTRODUCTION
Having explored an exegetical analysis of Jesus' prayer in the garden in chapter one
and its major theological concerns in chapter two, let us now examine the situation of the
poverty in Tanzania. In this chapter we are going to deal with the following aspects: (1) the
meaning of poverty, (2) poverty in Tanzania, (3) manifestation of poverty in Tanzania,
followed by a summary conclusion of the whole chapter.
2. MEANING OF POVERTY
Poverty can be classified into two major aspects: material poverty and spiritual poverty.
(a) Material poverty
Material poverty is "lack of economic goods necessary for a humane life."" Anyone in a
society who lacks something that is conventionally regarded by the same society, as necessary
for normal human existence is poor. Material poverty is more than an economic category. It
extends to concrete situations such as dying of hunger, illiteracy, exploitation and deprivation
of human dignity. In these cases material poverty is more than economic issue.
(b) Spiritual poverty
Spiritual poverty is "an interior attitude of unattachment to goods of this world."49 In
this category of poverty a materially wealthy person may be called "poor" because of an inner
attitude of the heart. A spiritually poor person is one who is unattached to any possession.
Spiritual poverty is a virtue for anyone, because we are all lacking God in one way or another.
" Gustavo, Gutierrez, A Theology of Liberation: History Politics and Salvation, (New York: orbis, 1973), 288 49Gustavo, Gutierrez, A Theology of Liberation: History, Politics and Salvation, p. 289 31
It is a value all Christians are invite to embrace, not something excluding or reserved for those
in religious vows who take up "a counsel appropriate to a particular vocation"50 in the Church.
(c) General understanding of poverty
The term poverty is a collective social phenomenon that does not exclusively refer to
the lack of basic materials considered essential for the human existence. It is broadly
understood in terms of human poverty, such as the "violation of human rights by the privileged
minority in the society, exploitation of the vast majority, violence of persecution, detention
without trials, tortures, oppression of women in the society and in the working places,
ignorance and brain washing."5I Therefore poverty is "not merely economic (extreme
poverty), but human (concrete faces) and Christian (suffering faces of Christ)."52 3. POVERTY IN TANZANIA
(1) GEOGRAPHICAL LOCATION OF THE COUNTRY
Tanzania is situated in the eastern part of Africa. Kenya and Uganda border the
country in the northern part. In the western part Rwanda, Burundi, Zambia and Zaire border
the country. Mozambique and Malawi, border to the south, and the east by the Indian Ocean.
The country has a population of about thirty- three million people. Most of the country is arid
with only a few parts being blessed with rain. Agriculture is the main economic activity. In
the arid regions pastoral activity is predominant.
(2) HISTORICAL BACKGROUND OF THE COUNTRY
Beginning in 1885 Tanzania was a Germany colony. After the First World War,
5° Gustavo, Gutierrez, A Theology of Liberation: History Politics and Salvation, (New York: orbis, 1973), 290 51 Marie Therese Gachambi, Spirituality and Liberation, Spirituality and Reconciliation (Nairobi: 'of Pauline Publications Africa, 1997 ) 43 52 Felipe Zagara., "Poverty and Solidarity;" Sedos Bulletin, Vol. 29, No. 3 March 1997, p. 85 32
Tanzania was put under the British protectorate by the League of Nations. At that time
Tanganyika African Association (FAA) was born as the labour union party with "Mwalimu"53
J.K Nyeree elected as chairperson. He was not satisfied with this arrangement. Nyerere wanted a political party not labour union. In 1954 he transformed TAA into the Tanganyika
African National Union (TANU) and a true political machine was born. "The purpose of
TANU was to bring democracy to Tanganyika, and by so doing to establish the independence of this nation and the opportunity for the people to determine and control their own development."54 This organization led the country into independence, which was attained in
1961.
Unguja and Pemba Islands united to form Zanzibar. In 1964 Zanzibar, under Zan7ibar
People's Party (ZPP), attained independence. Abeid Aman Karume became president. In that same year Tanganyika and Zanzibar united. The two gave birth to what we have as the
Republic of Tanzania. From this time Mwalimu Julius Kambarage Nyerere became the first president and Karume the vice president. In 1977 the two parties gave birth to C.C.M. (Chama
Cha Mapinduzi). From 1964 to 1985, the late Mwalimu Nyerere ruled the country. Ali Hasani
Mwinyi took over as president from 1985-1995. Since then Benjamini Mkapa has been the elected leader until the present time.
(3) THE POVERTY IN THE SOCIETY OF TANZANIA
The poverty in Tanzania is manifested in powerlessness, vulnerability, bodily weakness, financial insolvency, spiritual deprivation, social isolation, low per capita income, and a large percentage of the population with no access to proper housing, clean water and
Swahili word for teacher. 54 Julius K. Nyerere, Freedom and Socialism / Uhuru na ujamaa (Arusha: Tanzania Litho Ltd., 1968), p.36 33
electricity. These and other indicators, such as child mortality, are fairly comprehensive
measures of poverty. If a child dies before age five, the chances are high that child's family is
not only materially poor, but vulnerable and powerless as well.
(4) WHO ARE THE POOR IN TANZANIA?
(i) The poor are the elderly, those retired people, who after working so hard in their fruitful
stage of life find their possibility of surviving for the rest of their life jeopardized because they
are considered economically unproductive and are not taken care of by the present society.
(ii) Children who are under 'the age of discretion'55 and not able to attend school, those who
are orphaned or abandoned by their parents due to death, war, or HIV positive. These young
people are left in harsh and aggressive situations with nobody to take care of them.
(iii) Those who are terminally ill such as AIDS victims and those not under any medical care,
1. or those forgotten and avoided by their families.
(iv) Young people who are alienated by adults do not consider generation differences. This
made life very frustrating and lonely.
(v) Women who are not considered equal to men in Tanzanian society, as well as women who
are battered by their husbands, and those who are not allowed to inherit any property from their
parents.
(vi) Unemployed people, who were retrenched from the workforce for the purpose of fulfilling
the conditions of the IMF (International Monetary Fund). They were partially compensated and
thus ended up living in slums unable to return to their villages.
55 It is conventionally agreed that at the age of seven years a child has already acquired reason by the international law and ecclesial canon (Cf can. 891) 34
(5) CAUSES OF POVERTY IN TANZANIA
The causes of poverty in Tanzania are many. Here I am going to deal with the major
Internal and external factors that lead to poverty.
(a) INTERNAL FACTORS
(I) Internal exploitation
In Tanzania corruption is rampart.56 Many of the rich got their wealth through corruption in the government or by exploiting the majority who are poor. Often, a person cannot find employment in the government unless he or she gives a bribe. Hence the majority of the people who, are employed do not have the necessary qualifications to perform this task and so, the economy goes down. Again because of corruption many unsuitable people have been employed in important jobs and caused the production deteriorate.
(2) Lack of capital and low technology
Tanzania is facing a problem of the lack of fund to run different sectors within the country.
This problem increased after the Arusha Declaration when all the major means of production were put under the government. The investors withdrew from these sectors and they collapsed because the government failed to run them. This problem has made production to be low and resulted in chronic lack of foodstuffs, even basic ones in the market.
(3) Lack of skills and laziness
Some parts of Tanzania are blessed with natural resources such as fertile soil, good rivers for irrigation and good climate. But often people in these areas are very poor because of
56 Benjamin Mkapa, "An increase of corruption in Tanzania "Majira, Sunday, July 16, 2000 p.3. 35
laziness. They do not put their efforts into production. In addition some of our natural resources are wasted because of the lack of skills.
(3) Irresponsibility and lack of good management
Many sectors of the government have declined because of the lack of good management. Some people are irresponsible and so do not take care of the government properties. They have no sense of propriety.
(B) EXTERNAL FACTORS
(1) Fragmentation and irrelevance of Tanzania in time of globalization:
The phenomenon of globalization is the contact between peoples from different parts of the world. This is simplified by the scientific and technological advancement. The world has become a global village. Globalization has political and economic effects. Politically, the world has moved from the first, second and the third world divisions to a multipolar condition where the division is only between the poor and the rich.57 Economical interests are promoted at the expense of human right. The world economy is controlled by the rich nations using the
World Bank. The poor nations have no say over their products.
Tanzania is among the poor countries of the World. Globalization has the following effects on her, firstly, many people tend to migrate elsewhere with the hope of finding better living conditions. These people often, expnience more rejection and increased poverty and suffering. Secondly, there is a growing gap between the rich and the poor. This has caused the decline of "ujamaa."58 Thirdly, foreign countries and international organizations often control
57 Irungi Houghton, "Poverty and stractural adjustment policies in Africa," Response to Globalization October, 1999 p.4. Swahili word for Socialism and self- reliance. 36
internal policy decisions. Globalization affects Tanzania today in the very same way the slave- trade and classical colonization did in the past, that it develops a continual dependency.
(2) External exploitation
Tanzania is presently dependent and exploited by the industrialized world. The super powers control the world market. Tanzanians are forced to sell their products at a low price and buy the manufactured commodities at a very high price.
(d) Lingering effects of colonialism
When this colonialism ended, Tanzania was unprepared to manage its own future. The colonial system did not allow people to become their own masters, but dependent upon foreigners. The native people were told how to think, feel and act. This was seen clearly after the Arusha Declaration, when no citizens were ready to run their own economy, especially the industries, which were left by the foreigners.
6) MANIFESTATION OF POVERTY IN TANZANIA
(i) Uneven economic growth and distribution of social services
In Tanzania there is a big gap between the poor and the rich. The rich have a high standard of living because they have access to social services, health benefits, good education, and transportation. Meanwhile, the majority of the people are suffering from a very low standard of life. They cannot afford even the basic necessities for a decent life.
(h) Social fragmentation and conflicts
Within Tanzania there is a social tension, which contributes to underdevelopment:
Prostitution, drug addiction, corruption, unemployment, AIDS, and any epidemic, all stress the social fabric. In addition to this many refugees are coming from the neighboring countries.
These displaced people do not remain in refugee camps or go back to their own homes. They 37
become part of the large number of people living in the slums, where the chances of survival are minimal.
(iii) Vulnerability
(a) HIV / AIDS and Diseases: The number of AIDS patience is growing daily. This is partially due to poverty. People with no work often engage themselves in commercial sex for the purpose of getting something to eat. This results in the transmission of the HIV virus.
There are many other diseases that result in deaths, because the country lacks good medical care.
(b)Famine: People in Tanzania are sometimes confronted with hunger because of the low production caused by bad weather and lack of technology.
(c) Drought: Large areas of Tanzania, especially the central are affected by drought.
Deforestation has been named or one reason cause for the shifting weather patterns. The area is arid and the government has no capital to start irrigation systems or to plant new trees.
(c) Crop failure and livestock depletion: These have been caused by the lack of funds to buy medicine for treating various diseaces, which are attacking animals and chemicals for plants in
Tanzania.
(d) Exclusion and neglect: Some people are excluded and neglected from getting social services because of being poor. Also in Tan7ania there is an increase of land excisions and evictions. The rich take the lands from the poor.
(e)Increase of slum dwellers: The number of the slum dwellers has increased in Tanzania.
These are made up of people coming from the rural areas seeking employment in the cities and ending up unemployed. The slums are also home to those who were reduced from the workforce, and those not being paid adequate wages. Life in the slums is very difficult. People 38
are congested. They cannot afford two meals a day. They do not have good housing, enough clothing, adequate healthy care, and clean water. Frequently, they are attacked by epidemics because the areas are very dirty.
Many slum dwellers involve themselves in immoral and unjust practices, for the purposes of getting something to eat. Because of frustrations, some are involving themselves in taking drugs, alcohol, prostitution and theft. The number of AIDS patients has gone very high, especially in the slums of Arusha and Dar- es- Salaam. The rate at which AIDS is spreading is alarming. According to Tanzanian ex President All Hassan Mwinyi "Among ten Tanzanians, one is HIV positive and can transmit to others."59
7. CONCLUDING SUMMARY
In this chapter we have seen poverty as both material and spiritual. We have explored the phenomenon of poverty in Tanzania. We have also identified the poor as elderly retired, who are economically considered unproductive and not taken care of by the present society, children who are abandoned, neglected AIDS patients, women who are denied their rights and unemployed. We have also seen the causes and the manifestation of poverty in Tanzania.
Poverty is the root cause of many problems in Tanzania. All Tanzanians are invited to look in depth this problem of poverty and work for the solution seriously.
59Ali Hassan Mwinyi, "An increase of AIDS patients in Tanzania," Mtanzania, Sunday, July 2, 2000 p. 2 39
CHAPTER FOUR
APPLICATION OF THE TEXT IN TANZANIA
1. INTRODUCTION
Having seen the exegesis of Luke 22:39-46, major theological concerns from the text,
and the poverty in Tanzania, we now explore an application of the text to the situation of the
poor in Tanzania. This will include: (1) The signs of the presence of God in Tanzania, (2) the
failure to respond to God's presence and blessing, (3) the message of Jesus' prayer and agony
to the poor of Tanzania, (4) the meaning of Jesus' passion to the people of Tanzania, and (5)
the significance of prayer, followed by a summary conclusion of the whole chapter.
2. THE SIGNS OF THE PRESENCE OF GOD IN TANZANIA
God is present in Tanzania through various ways. In the sector of politics God has blessed
Tanzania with good and capable leaders, for example the late ex- president Julius Nyerere, the
late Prime Minister Edward Sokoine and other good members of the parliament. Through
good leaders, Tanzania managed to maintain peace and unity within the Country. Tanzania is
also blessed with some areas, which have enough rainfall, fertile soil and good climate.
3. FAILURE TO RESPOND TO GOD'S PRESENCE AND BLESSING
The failure came up when few people within the country started to accumulate wealth for
themselves. These few people became richer while the majority became poorer. The poor class
failed to get the necessities of life including education. Lack of education contributed to the
lack of employment and the collapse of production. The outcome of all these people started to
live in the slums the consequence of which is immorality. But God is always with them.
1 40
4. THE MESSAGE OF JESUS' PRAYER IN TILE GARDEN TO THE
POOR OF TANZANIA
In Luke 22: 39-46 presents an example of prayer, which we are called to follow, and
exemplifies the life we are supposed to live. Jesus was in difficult situation of suffering,
shame and agony. In his lifetime he went through tough experience, spittle, mockery,
nakedness, rejection and he ended up dying on the cross.
Jesus knows human experience of suffering and poverty. He faced fear when
confronted with death. In his anguish he prayed even more earnestly and his sweat fell to the
ground like the drops of blood, (Cf. Lk 22: 44). He did not run away from his situation. He
knelt down and prayed "Father, if you are willing take this cup away from me, nevertheless let
your will be done" (Lk 22: 41-42). Jesus earnestly prayed for the will of God to be done not
*. his own.
Jesus suffered not because he was weak but because he desired to do the will of the
Father. That will of the Father was God's plan to set human beings free from sin, oppression
and death. The struggle of Jesus to overcome his natural fear is model and inspiration of
human beings to follow when they are faced with the interior trials. His agony teaches people
not to despise or condemn the weakness of human nature. Christian virtue does not consist in
callousness but in dominating and controlling our human emotions. Fear and sorrow and
weariness will enter every life. Virtue does not consist in an effort to by pass or ignore them,
but in confronting them even though the struggle may mean a Gethsemane.
At his baptism, Jesus had accepted the role of redeemer of the human race. He had
taken it up himself to save human beings from the slavery of sin. He became man in order to
redeem all human beings, a sinless member of the sinful human race to save sinners. He had 41
clothed himself with flesh to conquer the flesh in its own domain. He had taken upon himself human infirmity and miseries in order to open to people the gates of heaven.
Human beings often find themselves in difficult situations as Jesus did. Many people in
Tanzania know their daily living conditions are very poor. They are congested in small areas where there is no clean water, no shelter, little food, poor health facilities, no employment, and education is very expensive. Women and young girls without jobs have to turn to prostitution.
Disease such as AIDS is poignant reality. For many, life has been shattered that the word of
God makes no sense. Instead of bringing these problems to God, people often look for
temporal solutions in drinking alcohol and sex. These do not provide lasting solutions to their
problems.
The text calls all Christians to look to Jesus Christ as a model. He did not run away
from the difficult situation, but asked the will of the Father to be done. Presumably majority
knows their situation, problems and oppressors. The best thing to do is to offer to God this
situation through prayer and ask his will to be done.
Prayer goes together with actions or good works. Is not enough to pray and stay doing
nothing. The members of the community are supposed to come together and take action against
poverty. This will include the change of their attitudes, their sense of social injustices both
within and outside their society, removing any obstacles like ignorance, selfishness or attitude
of not caring, of malice, of hypocrisy and prejudice that prevent them from seeing the reality
objectively.
The community should concentrate on making people aware of who they are as man
and woman created in the image of God, their dignity and human rights. Making the poor 42
become aware that they have power at their disposal to change their situation. Giving them
education for social justice will properly do this.
Community should conscietize people to form small groups for justice at every level of
the Church and Society. It is here that Christians can solve their problems together, studying
them and find some worthy solutions. These small groups should stress on human dignity,
truth and freedom.
The members of the community can use non-violent methods° and other means to
press a point of social injustices just as Gandhi and Martin Luther King did. Although they
were assassinated, they succeeded to a certain extent. Condemnation is necessary to all
organizations or individuals, which advocate for the use of violence against the poor. The
members of the community have to condemn all who are encouraging corruption.
The use of symposia is important in creating public awareness concerning the
campaign against poverty in Tanzania. The public conscietization has to reach out to the poor,
oppressed, street children, prostitutes and the entire society. They have to be done through
various events and activities and through media exposure including, radio, the print media,
posters, booklets and other media. At the parish level, the parish youth can stage drama and
comedies at the Parish hall every Sunday to create this awareness to all Christians. All these
can be successful if people will co-operate and work together. In the process of doing these,
one may undergo pain and suffering. What is needed is to draw strength from Jesus Crucified.
God is not far from human beings and is not a hostile being. God is intimate, close and
most wonderfully kind. He listens to people's prayers and He wants to be with them. By the
virtue of baptism all are the children of God. God does not afflict any suffering on his children.
X 60 Kenya Episcopal Conferece, Justice and Peace Commission, (KEC: Nairobi 1988 ) 5 43
He does not hide his face from them. He is a Father in love, in wisdom and in strength. Jesus cares and listens to prayers and the cries of his people who are suffering. When human beings ask the will of God to be done, it does not mean that God is reluctant. God is always willing to help.
People should never attempt to hide from God their hearts' desire. What is important is to establish close relationship with God, expressing to him all frustrations, feelings of anger, joys and failures. Through this way one can get relief and find healing within his or her heart.
Jesus is a good example; he expressed his feelings and desires to God by saying, "Father, take away this cup from me not according to my will but yours," (Lk 22:41-42). God sent an angel to comfort him. If one prays in strong Faith, he or she will also be comforted.
All human beings experience suffering and sorrow in one way or another. "Suffering and sorrow are universal, even more universal than sin. Christians believe in the sinlessness of
Jesus, yet know him as the Man of sorrows. Many Christians consider Mary the Mother of our
Lord as sinless, yet we know her as the Mother of sorrows."61 So there is something ambiguous about suffering. Pain by itself is evil, but pain with love is great enough to redeem the world.
5. THE MEANING OF JESUS' PASSION TO THE POOR PEOPLE IN
TANZANIA
The question before us is this; does the passion of Jesus have any meaning to the poor of Tanzania? Luke answers this question by presenting Jesus as a model. He presents very well the fact that Jesus came to be born in a human situation. He experienced what they are
61 Julian Morgan, C.P., Image of suffering "Crucifix," Stauros note book Volume 19, Number 3 Autumn, 2000 , p.9 44
experiencing now. Jesus challenged the laws and traditions of his time, which were neglecting and despising the poor people in the society. Jesus sided with the poor, marginalized and downcast, including women who were not given their due rights, tax collectors, and even the
Gentiles. Because of this option he was condemned to shameful death on the cross. This is the
reason why the passion of Jesus is considered the witness for the poor and the suffering.
"In Christ the poor transcend the fear of death. The poor identify themselves with
Christ and him they find answer to their lives and how they can liberate themselves totally,
inwardly and outwardly, now and for ever."62 The poor can liberate themselves inwardly
through prayer. Primarily prayer transforms the one who is praying. It helps the person
praying to undergo conversion and change of the attitude. And it brings healing to an
individual person, this may be physical or inner healing. Prayer also unites a person to God and
makes him or her free from all kinds of oppression. Outwardly, the poor can liberate
themselves by taking the stand and talk against their injustices following Jesus' example of
taking stand against the injustices of his society.
The message of God to the poor is the message of liberation from bondage. "The Spirit
of the Lord is on me, for he has anointed me to bring the Good News to the afflicted. He has
sent me to proclaim liberty to the captives, sight to the blind, to let the oppressed to go free and
to proclaim a year of favor from the Lord" (Lk 4:18-19)." Jesus' passion is the culmination of
God's plan for salvation, "So it is proof of God's own love for us that Christ died for us while
we were sinners" (Rom 5: 8). His passion on the cross has been left a witness to the poor, in
which they can find a way of departure. Jesus through Luke is telling the poor in Tan7ania to
62 Pope John Paul II, Agenda for the Third Millenium, (London: Harpers Collins Publications, 1996) 133 45
imitate him in all his ways as they struggle against suffering and oppression. They have to react to their suffering situation as he did. Jesus reacted against his passion by prayer and forgiveness. He prayed for forgiveness of his persecutors and executioners (Cf. Lk 23: 46).
Therefore, the model to confront the situation of oppression is by prayer to his Father who sent him to rescue human beings. To ask for his Spirit to transform the hearts of the oppressors so that they can realize that all are equal and they are the children of God. To ask God's grace forgiveness and to forgive one another as Jesus forgave those who persecuted him.
Furthermore, Jesus' precept in prayer implies that all must pray to the Father because he is loving and the source of Christian joy, (Cf. Lk 10: 21). Prayer is the basis for hope in the struggle, which leads to peace and joy. It never allows suffering to overcome human beings.
For it grounds over providential help of God.
Struggle is part of human life. The Kingdom of God does not come without struggle; and only prayer overcomes the obstacle for the greater glory of God. Despite of suffering conditions, the poor should look forward with confidence in the passion of Christ so as to come to complete acknowledgement of suffering and injustices imposed on them. Suffering should not be understood as something totally bad. "In suffering there is concealed a particular power that draws a person interiorly close to Christ.”63 Human beings are supposed to pick the reality of life from the passion of Christ, because many times when they face difficulties, they tend to be discouraged. How many times do people deny Jesus in their sufferings? Forgetting that he suffered martyrdom for them all. The time of suffering is the moment to bear witness to this message of Christ by holding firmly to the passion and put all struggles in the hands of the
Lord so that by suffering with him all may come to better condition with him. Instead of
63 John Paul 11, On the Christian Meaning of Suffering, Apostolic Letter, Salvifici Doloris, (Washington: Massachusetts Avenue, 1984), 24 46
getting into prostitution, for example, one is called to reflect on his or her life, and face the
hard truth about his or her life. In many cases, we have a big role to play in our own situations
of suffering, misery and poverty. We need to accept, and correct our own mistakes and
participate fully in our own process of growth. Jesus promised the confessed criminal that
"today you will be with me in the paradise" (Lk 23:43). The same promise can also be given
to the poor in Tanzania.
6. SIGNIFICANCE OF PRAYER
People are questioning themselves. Why should we pray? What is the meaning of
prayer? Does prayer have any importance? Luke offers an answer to these questions by
presenting Jesus as the model of prayer. Jesus directs his prayer to the Father (Cf Lk 22:41-
42). He prayed for himself and all human beings. He encouraged his disciples to pray not to
01.101, be put to the test (Cf. Lk 22:40).
Through prayer, Jesus was able to overcome suffering and temptation. Prayer has that
power. For us to conquer evil in our life we need to be people of prayer. Following the
example of Jesus, we can transcend sufferings and overcome them.
Prayer is a journey deep into oneself, where one finds God as the foundation of one's
life. "Is a consciousness of person's union with God and an awareness of one's inner self."
It is a relationship between a person and God. It is a way of communication: talking and
listening to God. A person of prayer can overcome many difficulties. It helps a people not to be
led astray by the things of the world. As Matthew would say "the life built in God is stable"
(Mt 7:24-25).
64 Kenneth Leech, True Prayer, An Introduction to Christian Spirituality, (London: Sheldon Press, 1980) 83 47
The stating point of prayer is silence. Jesus as our model went to a silent place to pray.
He withdrew from the disciples to pray (Cf Lk 22:41). Silence does not mean just to avoid words or to lower one's voice to a whisper. Silence is to enter into oneself as the temple of
God (Cf 1Cor 3:16). We meet God here in openness, listening to his words, to experience his presence within, and to acknowledge his works in our lives. For some, silence is an uncomfortable experience, but in real sense it can lead to peace, calmness, truth and freedom.
Prayer helps us to see things with the eyes of faith from God's point of view and whole new understanding or acceptance (Cf Mt 4:11). Not just noticing as, this prayer to God and before God reduces fears, judgements, self-blame and self-defense.
Through prayer one can begin to see sufferings of others, with gentle care and concern.
Without blame on the part of the sufferer as punished for sin by an angry God; and without escapes or quick healing or self-pity or inward looking obsession. One empathizes, feels and shares in the others' pain. Also prayer gives understanding of the meaning of suffering in the light of Jesus' passion, (Cf Phil. 3:10).
Prayers open our hearts and let us free. Free to reach out to heal and be healed, help others, to forgive and be forgiven, to apply the medicine of Christian love, friendship and unity, (Cf Mt 8:16-17), to intercede or speak up for the poor, even if one has no money or material gifts to give them.
Furthermore, prayer helps us to receive the gift of listening. Listening is to let oneself be spoken to by God, by others and by life events, (Cf 1Sam. 3:10). Letting the word of God reveal or speak God's message to me today or shine a new light on my own life experiences,
(Cf. Lk: 38-39,42). Christ's prayer is more of listening than talking or singing to God. 48
In prayer we meet God face to face, (Cf Deut 34:10). We experience union and presence of God, coming home to God, to others so to self. In other words is to achieve total integration. To live in harmony with God, others, society, environment and oneself, to be reconciled (Cf. 2Cor.5: 6-20) and to test in ones heart the peace and joy of God (Cf Gal. 5:22).
This integration is a result of the process of growth. "Complete personal integration is not something which we begin our life, but rather the goal of our living, it is possible to distinguish in each of us an 'average' or routine self and real self "65 Only through prayer that we can achieve 'complete integration.' Prayer will help us to open our hearts and to love God, others in the society and environment. Through love we can cope with our sufferings and we can help others who are suffering.
7. CONCLUDING SUMMARY
The crucified needs to be raised to life. They need to be comforted. We are on the side of the poor only when we struggle alongside with them against the poverty that has been unjustly created and forced on them. Service and solidarity with the oppressed is a sign of discipleship, which implies an act of love for the suffering Christ, a liturgy pleasing to God.
So my dear Tanzanians let us join our hands together focusing on the cross of our Lord against all the sorts of injustices imposed on the poor. Our weapon being prayer and forgiveness, solidarity and dialogue.
65 Butler B. C., PRAYER (Wilimington, Delaware: Michael Glazier Inc., 1983), 73 49
GENERAL CONCLUSION
At the end of this easy it is very important to turn to the question about the importance of prayer. Prayer is very important in the life of human beings. A human person needs help from God. "Prayer is the movement of God to man, and of man to God, the rhythm of encounter and response. In this sense all Christian life is prayer"66 Prayer is very important because is the means of communicating with God, talking to him and listening to what God is telling us. It also helps us to be aware of the will of God and act accordingly.
Often when people are in a difficult situation they tend to forget God and end up solving their problems depending on their own strength forgetting that human beings are limited. The result of forgetting God is that they end up solving their problems in unhealthy way. For example some of the poor when they are in a difficult situation, they end up drinking alcohol, taking drugs and engaging themselves in prostitution, thinking that these will provide solutions to their problems. At the end they find themselves being more frustrated than before.
Luke is saying that the healthy way of solving the problems is through prayer. He puts great emphasis on prayer in his Gospel by portraying Jesus as the model of prayer as we have already seen in chapter one of this essay. Luke is presenting Jesus as the model of prayer to be followed by all human beings.
When Jesus was in agony in the garden of Gethsemane (Cf. Lk 22-39-46), he placed his trust in God. Jesus prayed to God and expressed his feelings and desires by saying "Father, if
66 Kenneth Leech, True Prayer (London: Sheldom Press 1980) 8 50
you are willing take this cup away from me; still not my will but yours be done"(Lk 22:42).
God answered his prayer by sending an angel to strengthen him.
Jesus emphasized the importance of prayer to his disciples as a means of protection against temptations. He said to his disciples "Pray that you may not undergo the test" (Lk22:
40). Through the power of prayer, the disciples began following Jesus. Luke speaks about all disciples. The disciples were in agony and trial but still they followed Jesus.
The disciples were able to gather and follow Jesus because of the confidence in prayer
and the help of the Holy Spirit. Though they were in great temptations, they managed to
overcome them because of prayer. Prayer goes together with actions. Jesus Christ our model
prayed at the same time carrying on the ministry, which was accompanied with the healing of
the sick, casting out devils and being in solidarity with the poor.
The poor need to be liberated from the structures that are oppressing them. Poverty
cannot cause itself, but must be caused by somebody or something. We have to know clearly
the root cause of poverty in Tanzania. Nobody struggles to look for the root cause of a
problem and then sleeps on it while a solution has not been found. Tanzanians must identify
the root causes of their poverty then find ways to eradicate them.
Liberation is an essential and fundamental contemporary need in Tanzanian society.
Solidarity with the poor is highly needed. Jesus is the model liberator of the poor. He suffered
in the Garden of Gethsemane because of the work he was doing, the work of salvation. A
commitment to the poor is a spiritual encounter with God in salvific history, whoever is so 51
engaged is experiencing the presence of God. To embody within oneself the struggles of the
poor is to be in encounter with God. Jesus is the supreme agent of God's intervention in
history. The liberating action of God comes to a focal point in his proclamation of the
Kingdom of God which, is the salvific plan of God for justice, particularly for the poor.
True discipleship can only be expressed through collaboration with Jesus in prayer and
in his ministry. Love is driving principle of discipleship. Loving God and neighbor is the pre-
requisite of discipleship. And genuine love of God and neighbor is nourished and increases in
proportion to our intimate encounter with God in prayer.
%. 52
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Richardson Alan and Boweden John, ed. A new Dictionary of Christian Theology. London: SCM Ltd 1983.