Good News to the Poor: Re-reading Luke 4:18-21 in the Light of Liberation Approach
1. Introduction
This paper will attempt to reinterpret Good News to the Poor with special reference to Luke 4:18-21 and contextualize the theological significance of Good News to the Poor in Myanmar Context in the light of liberation approach. Scholars do a study of Luke 4:18-21 and term as the Nazareth Manifesto. It seems that Good News to the Poor is not explicitly meant in the affairs of globalization and post-modern age, social affairs, political affairs, economic affairs and religious affairs. We will bring Jesus of Nazareth to Jesus of Myanmar. The author would like to find and dig out the essence and goal of Good News to the Poor and apply its theological application in Myanmar context by re-reading Luke 4:18-21.
This paper will attempt to reinterpret Good News to the Poor with special reference to Luke 4:18-21 and contextualize the theological significance of Good News to the Poor in Myanmar Context in the light of liberation approach. Scholars do a study of Luke 4:18-21 and term as the Nazareth Manifesto. It seems that Good News to the Poor is not explicitly meant in the affairs of globalization and post-modern age, social affairs, political affairs, economic affairs and religious affairs. We will bring Jesus of Nazareth to Jesus of Myanmar. The author would like to find and dig out the essence and goal of Good News to the Poor and apply its theological application in Myanmar context by re-reading Luke 4:18-21.
Economic From Below
Thuhmahruai
Kan thupui in a tum ber chu mihring ah hian thiltih theihna ( secret power) a awm a, chu thil chu haihchhuah a mihlawhtling nih tum chu a ni. Tute pawh hian nunbul hi saruak in kan tan vek a, chuan thawmhnaw in bel in khawvel ah kan leng za a. Thawmhnawtha leh tha lo chu a bel tu mihring ah a in ngahtang. A hmasaberin eizawnna awmzia kan sawi phawt ang a, chuan sumlu hi enge anih tih leh Personal Bank Account chungchang te sawi kan tum ang.
Kan thupui in a tum ber chu mihring ah hian thiltih theihna ( secret power) a awm a, chu thil chu haihchhuah a mihlawhtling nih tum chu a ni. Tute pawh hian nunbul hi saruak in kan tan vek a, chuan thawmhnaw in bel in khawvel ah kan leng za a. Thawmhnawtha leh tha lo chu a bel tu mihring ah a in ngahtang. A hmasaberin eizawnna awmzia kan sawi phawt ang a, chuan sumlu hi enge anih tih leh Personal Bank Account chungchang te sawi kan tum ang.
The Stoning of Naboth: Reading 1 Kings 21 from Myanmar Contexts
1. Introduction
The primary purpose will focus on reinterpreting the stoning of Naboth (1 Kings.21) in the light of Praxis Model in Myanmar context. There are documents, books and commentaries of 1 Kings.21, reinterpreting the God’s intervention between Ahab and Naboth, God’s call of the prophet Elijah from different context of the authors. This paper will attempt to reinterpret the case of Naboth and Ahab from the eyes of Myanmar people, to contextualize and find the theological significance and applications to apply in Myanmar context. Biblical background of the text and the current issues of Myanmar expecting socio-politico-religio-economic condition will be mentioned; the third section will provide methodology to solve the problems; the fourth section will be the main reinterpretation of this paper; and the concluding remarks will be followed.
The primary purpose will focus on reinterpreting the stoning of Naboth (1 Kings.21) in the light of Praxis Model in Myanmar context. There are documents, books and commentaries of 1 Kings.21, reinterpreting the God’s intervention between Ahab and Naboth, God’s call of the prophet Elijah from different context of the authors. This paper will attempt to reinterpret the case of Naboth and Ahab from the eyes of Myanmar people, to contextualize and find the theological significance and applications to apply in Myanmar context. Biblical background of the text and the current issues of Myanmar expecting socio-politico-religio-economic condition will be mentioned; the third section will provide methodology to solve the problems; the fourth section will be the main reinterpretation of this paper; and the concluding remarks will be followed.
Rinawmna (Thupuan 2:8-11)
Tun tuma kan thu ngaihtuah tur hi ‘rinawmna’ tia thupui vuah a ni a. Rinawmna hi Mihring leh ramsa-te tan pawh tul leh pawimawh tak a ni a. Nunhona tawh phawtah chuan a pawimawh ber kan ti thei awm e. kan thupui hi thalaite tan a bikin sawi kan tum ang a. A hmasaber atan rinawmna awmzia kan hrilhfiah ang a. He mi zawhah rinawmna chu chawimawina hlawhchhuahna a nihna kan thlir leh ang a. A zawhah innghahna tlak rinawmna leh thutiama dingnghet rinawmna kan ngaihtuah ho leh ang . A tawp ber atan tlangkawmnain kan thupui hi a tawp kan khar dawn a ni.
Hruaitu Tha leh Zuitu Tha
Exod. 24:13, John 13:14.
Pathian thil siam nih phung tha tak mai chu hruaitu an awm hi a ni, tungchhova kal mihringte leh ransa thenkhatte zingah hruaitu an awm loh chuan nunhona a buaia ral lak-ah a him lo a ni.Hruaitu hi zuitu an awm loh chuan a awm theih loh a, chutiang bawkin zuitu pawh hruaitu an awm loh chuan a awm theih loh a ni. Chuvangin hruaitu leh zuitu hi inkawp tlat nihna hrang nei a ni. Hruaitu tha leh zuitu tha han tih mai hian a huam zau khawpa, kan thupuiin Christian hruaitu leh zuitu lam kawh tir kan tum a vangin Christian hruaitu leh zuitu tha nihna lam sawi kan tum dawn a ni.(1) hruaitu chu enge ni? (2) hruaitu tha leh tha lo, (3) zuitu chu enge ni?(4) zuitu tha leh tha lo,(5) tunlaia kan harsatna leh thu kharna in kan tipawp ang.
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