Chapter Six is the culmination of our study, scrutinizing Christ as a role model worthy of imitation as we grapple with the concerns of the twenty-first century. The New World Order refers to the world after the end of the World Cold War.
Preliminary literature study
Although not a particularly Christian virtue, it has a very high profile in both the Bible and the history of the Church. Yet true renewal in the church is always a return, at the most basic level, to the ideal of the.
Research pro1:>lem
Research hypothesis/premises
That biblical principles of hospitality are not irrelevant in the mission of the church in the twenty-first century. He is also in the faces of the suffering, that is, those who need liberation from various bonds.
Theoretical framework
Research design and Research
- Li1:>rary research
- Participatory o1:>servation
- i\rchival research
- Oral interviews
In Kenya, the experiences of the East African Revival Movement (EARM), which is interdenominational, have been highly consulted. If so, how did they express this hospitality and what message do they communicate to the African church in this 21sI century.
Limitations
Research Ethics
Summary
The chapter serves to define and describe the concept of hospitality as it was understood from ancient times to the New Testament period. It is intended to give us background information on what will help us re-examine Christ's hospitality and its lessons for contemporary African Christianity.
Definition of hospitality
Linguistic roots and
Philoxenia is an intensification of a base noun that emphasizes the love or attraction to hospitality (See Rom 12:13, Heb 13:2). Certainly, as Nouwen (1974: 7) says, the concept of hospitality is one of the richest concepts that deepens our insight into our relationship with our fellow human race; and often the hospitable are unaware of their quality; "such is the kingdom of God" (Gilby.
From hostility to hospitality
Hospitality as a moral duty
However, the moral imperative for the oppressed is to show no hospitality to outsiders, since the oppressed are daily subjected to an alien world quite against their will; and are already forced to live in a society that denies them their full humanity. Therefore, this requires the oppressed to expose the deception and distortions of the dominant culture, for as Paulo Freire once said: "It is only the oppressed who, by liberating themselves, can liberate their oppressors" (Freire.
Ancient hospitality: An introduction
Hospitality in the Ancient Greek world
- Old Testament hospitality
- Old Testament hospitality
They interpreted exactly how the biblical commands were to be put into practice in the life of the community. For in this theory justice is not in the letter of the law, but in the distribution of love.
New Testament hospitality
Hospitality in the early church
A survey of the early church in the New Testament shows that hospitality was "one of its charming qualities" (Koenig 1985:12) - a characteristic that not only promoted cordial relations between Christians and worked in the context of caring for the poor, widows. and persecuted, but also a characteristic that clearly shows Christ's hospitality as he envisioned it. Indeed, the accounts of Paul's missionary work in the Acts of the Apostles reveal how hospitality facilitated the spread of Christianity in the Roman world.
Characteristics of hospitable places
This hospitality, this love, is symbolized in the preparation and giving of food. One of the few places in modern politics where the distinct language of hospitality is still used is the reception of refugees.
Hospitality in Christian monasticism
This movement developed mainly out of the zeal for a life of Christian perfection (see Greer 1974: 37). At the very early stage of the monastic movement, the monks lived only a solitary life in the Egyptian desert.
Early writers and Christ' s hospitality
34;ambitious" and was offered for "benefit.,37 He failed to say that such hospitality is selfish and differs from the hospitality of Christ. For them, therefore, Christ's hospitality counteracts the social stratification of the great society by giving a modest and equal welcome to all; regardless of background, status, race or creed.
Women and compassionate gestures
Albans, who must have known her well, wrote her construction work at the end of the twelfth century. In time, her fame as a holy woman spread beyond England to the rest of the continent.
Hospitality in the Fourth and Fifth-century settings
By the mid-fourth century, outsiders recognized that Christian healthcare institutions were worth imitating (Pohl 1999:43). Ironically, this special character was defined in the fourth and fifth centuries as the Church increased in wealth, power and influence.
Hospitality during the medieval ages
As the Middle Ages (500-1500 AD) drew to a close, the hospitality of Christ among the Christian death of the day was a systematically coordinated death. This was a terrible reversal of the great gains made in the past, as our investigation has shown.
Hospitality during the reformation period
At the conclusion of this sub-section, we realize that the potential of hospitality was lost in the loss of the worshiping community and in the differentiation of care among recipients. Despite the Reformers' acceptance that hospitality was a "holy" act, they simultaneously undermined some of the mysteries it held.
John Wesley and Christ's hospitality
To give a penny weekly, or what they can afford, for the relief of the poor and sick. With regard to the contribution of the works of mercy, Wesley held that these works together with the works of piety are part of the means of grace.
Conclusion
In the next chapter, we will review the concept of hospitality from an African cultural perspective. We will be eager to observe areas of agreement or disagreement with the ancient hospitality and the ideal hospitality of Christ.
Introduction
It is the deceased people who become ancestors and are still part of the community. Furthermore, it is believed that in many African societies that upon arrival in the world of the living dead.
Socio-religious manifestation
General features of African hospitality
- Exchange of greetings
- Communal involvement
- Emphasis on respect
- Emphasis on sincererity/honesty in all dealings
- Sharing of food
Welcoming the guest by the host is a feature that takes precedence over other features in African hospitality (Olikenyi 2001:110). Despite the human frailty, African hospitality is characterized by the emphasis on being honest/sincere, as we have already noted.
Hospitality and interdependence
Paul asserts that for the house of Christ to be fully built, it must be built up through unity in diversity. If the foot were to say, 'Because I am not a hand, I do not belong to the body,' it would not for that reason cease to be part of the body.
Uniqueness of African hospitality---------------------------------------l 03
However, as time passes, snuff consumption is no longer as widely practiced among the Chagga as it was before. The Christians were now tolerated, they were no longer persecuted at the instigation of the state as in the past and the government began to support the growth of the church.
Abuse of African hospitality through the ages
And Christ as host invites us into the fullness of life, which is the fulfillment of God's promises (Matthew 11:28-30). That is the model that the African church of the twenty-first century will have to imitate in the quest for social justice.
Modem challenges to African hospitality
ConeIusion
Christ as the Liberator
For example, in relation to African women theologians, Christ is seen as the liberator of women from patriarchal structures. For if there is a 'priestly' dimension in the image of Christ as healer, then there is certainly a 'priestly' dimension.
Christ as the Reconstructor
Therefore, as the conscience of society, the gospel of Christ will have to be culturally reconstructed (Matthew 5:13-17, Philippians 3:20). c) Church reconstruction. Christ reconstructed the theologies of the scribes, Pharisees, and Sadducees by challenging them to avoid hypocrisy (Matthew 6:1-9, Matthew 23, Luke 18:9-14).
Christ as Lord of spirits and Giver of the Spirit
He is the source of our life, natural and supernatural, the generous giver, the one who gives us the gift of the quickening Spirit, who, together with the first person in the trinity and the son, is the Lord of all spirits (John 1:1). -5). Toward a Christian Theology of Religious Pluralism (Marry Knoll: Orbis Books), for an excellent DISCUSSION of the relationship between Christianity and other world religions.
Christ as the healer
For example, in Jesus' healing of the paralytic, he says: "My son, your sins are forgiven. Jesus, the healer and restorer, restored the sight of two blind men after they professed their faith in the power possessed by Christ.
Christ as the African guest
Kenyan priest-anthropologist John Mutiso-Mbinda emphasizes the importance of the meal when he says,. One of the best gifts he brought is reconciliation between humanity and God-maker.
Christ as the host/master of hospitality
Christ as Lord means "he is the head of the house, our life and our daily thoughts". Ekwunife writes to try to show the importance of kola-nut among the Igbo.
Christ as our life
The liberator is concerned with life, the quality of life and the life-giving freedom of the people. Alward shorter, in a short article on popular Christianity and Christology, alludes to the value of "the image of the risen Christ as the Lord of life in the Eucharist,155.
Christ as the unique ancestor---------------------------------------------l50
Only by doing so will the church become the light and salt of the world (Matthew 5:13-17). Only then can we really have a contemporary church that is converted into the church of the future.
Conc1usion
Liberation model
One of the most persistent tests of the complex dilemma of the relevance of Jesus the liberator to the social order has been the debate over slavery. This was one of the conditions imposed on countries requiring donor aid/loans.
Reconstruction model
Reconciliation model
The division of the Church is therefore a denial of the Gospel and a lack of Christ's reconciling purpose. This model will undoubtedly continue to inform the African church into the twenty-first century and beyond.
Rehabilitation model
For the church to be effective as an alternative government will require churches to take science and technology more seriously than in the past. Following Christ's hospitality, the 21st century church will need to address the issue of hunger as an urgent matter.
Rural ministry model
Thus, when we evaluate Christ's model of rural ministry, we realize that the concerns of the majority, who are mainly rural, even in today's Africa, are poverty, disease, lack of visionary leadership and education. That is, the need to address the concerns of the neglected, the marginalized and those who are vulnerable.
Market theologian model
He targeted everyone in the "market", as the ongoing discussion shows, and in return everyone had something to learn. An explanation for this: In Great Britain it is taboo to talk about the Christian gospel in the public square (Holloway 1989:37).
Celebration model
Liturgical model
This prayerful life made him fully and completely involved first with God and then with human beings (Kung 1976: 186f). While giving the instructions, Christ did not prescribe a clear formula of worship to be followed - rather he insisted on sincerity in the liturgy.
Charismatic model
Conc1usion
APPENDIX ONE
APPENDIX TWO
APPENDIX THREE
