The Questionnaire

As the World continues to pay lip services to the war against poverty, it is believed that the understanding and application of the Lukan perspective will awaken the ecclesiastical drive towards fighting the menace in our society. Nigeria, the most populous African country and the sixth largest oil producing country in the world, is one of the poorest countries in the world. According to Akintunde, “a country will remain poor in spite of her resources, if her leaders cannot organize the resources at their disposal for efficient and effective productive purposes.”¹⁰⁰ The need to urgently focus on women and children who are considered the major groups bearing the effects of poverty was emphasized by both Akintunde and Martina Atere. Atere maintained that from various statistics, “ poverty has a female face.”¹⁰¹

While billions of Naira is received by the government daily from the sale of crude oil, the citizens of the country still eat from hand to mouth. As Abogunrin puts it, “the poor in our

97 John Ojo, 2007. “ A Christian Theological Response to Poverty.” Betfa: Journal of the Ogbomoso Circle: Nos 5 & 6: 65.

98 J. K. Oludahunsi, 2005.“Poverty in Africa: A Challenge To The Church.” Ogbomoso Journal of Theology, No 12, December : 90-94.

99 J.O. Ojo and C.E. Asah, 2005. “Enhancing National Development Through poverty Alleviation Scheme: A Socio-Religious Perspective.”Religions’ Educator, vol.8, no2:43.

100 Dorcas Akintunde, 2009. “The Impact of Poverty on Family Life in Africa.” Paper presented at Theological Education Conference, Nigerian Baptist Theological Seminary, Ogbomoso: March 26-27:5

101 MartinaIyabo Atere, 2000. “ The Impact of Poverty and Displacement on Women and Children.” West Africa Association of Theological Institution, Accra: Presbyterian Press: 56-57.

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midst have the right to better life, good education, decent housing and the right to participate in the making of decisions affecting their destiny”¹⁰². Therefore, the church must be holistic in her approach to the problem of poverty. Policies aiding poverty in the land must be intensely challenged by the church without making the poor to be unduly dependent. It must be noted that the oppressed are not liberated by offering them daily bread, they must be taught the art of self sufficiency. The church must strive to get to the roots of the cause of poverty and hunger.¹⁰³

Since Jesus was an advocate of a new social order,¹⁰⁴ the church must emulate her Lord by standing up for a new social order in our world, where justice, equity and human rights prevail. If Jesus were to live among us in this century, would he just organize prayers and revivals for the economically poor? Would he do more than praying and giving of alms?

Would he go to the extent of empowering the poor so that they could be liberated? The church may not have all the material resources needed to fight poverty; nevertheless, she cannot be indifferent to the efforts of governments and non-governmental organizations to bring poverty to its barest minimum.

This researcher agrees with G. A. Oshitelu that the approaches of various religious bodies to poverty have either been wrong or inadequate.¹⁰⁵ This research intends to show that the Lukan perspective can assist the church to form biblically based, yet effective measures, in combating the global monster called poverty. According to Olusayo Oladejo, there is an urgent “need for appropriate biblical education, with the aim of a holistic liberation of the poor from the clutches of poverty.”¹⁰⁶ Adekunle Dada believes that the energy, human and material resources at the disposal of some religious leaders whom he classifies as “prosperity preachers” can be re-channeled for the campaign for social justice and fundamental human rights.¹⁰⁷

102 Samuel O. Abogunrin, 2003. “Jesus Sevenfold Programmatic Declaration at Nazareth. An Exegesis of Luke 4:15-30. From an African Perspective.” Black Theology: An International Journal, Vol. 1, Num 2, May , 248.

103Olusayo Oladejo, 2010. “Lukan Theology of the Oppressed and its Implications for Contemporary African Context”, 64.

104Samuel O. Abogunrin, 2007. “Jesus Pronouncements on wealth in the context of Health and Wealth Gospel in Nigeria.” Biblical Studies Series. A publication of the Nigerian Association of Biblical Studies. Ibadan No.

6: 239.

105G. A. Oshitelu, 2001. “Religion and Poverty Alleviation in Nigeria:78

106Olusayo Oladejo, 2009. “An Exegesis of Deuteronomy 8:6-20 and Its Implications for Christian Understanding of Wealth in Nigeria.” Trinity Journal of Church and Theology, vol. 17,no.2,Jul:21.

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In an age when the poor are ostracized, neglected and abused, this research aims to show how Jesus identified with the poor and encouraged the church to do likewise. Jesus came not just to preach the good news, but also that there may be good news to preach.¹⁰⁸ While this researcher believes that poverty should not be celebrated, undue emphasis on riches and wealth must also be checked. A man who is able to eat three meals daily, wear clothes and have a place to rest in the night should be told that he is not poor. While there is nothing wrong in seeking a better life, the poor of the earth (that is, the poor indeed) really exist and they should be helped out of every situation dehumanizing them. The approach of Jesus in Luke to the problem of poverty can assist the church, the Government and the NGO‟s in the war against poverty. According to Chris Manus, “the church and her sons and daughters have a duty to bring a passionate urgency to the great moral challenges presented by extreme poverty in a land full of resources.” ¹⁰⁹

107Adekunle O. Dada, 2004. “Prosperity Gospel in Nigerian Context: A Medium of Social Transformation or an Impetus for Delusion?” Orita, Journal of Religious Studies, Vol. 36, 1-2 June & December:105.

108 Samuel O. Abogunrin, 2008. “St. Matthew: The Gospel for All Nations.” African Journal of Biblical Studies, vol. 26, No 1, April: 1.

109 Ukachukwu Chris Manus, 2009. “ New Testament Perspective on Poverty Eradication in the Nigerian Context: Reflections on Luke 4: 17b-19.” Paper presented at Theological Education Conference, Nigerian Baptist Theological Seminary, Ogbomoso: March 26-27: 14.

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CHAPTER THREE

THE POOR AND POVERTY IN CHAPTERS TWO AND THREE OF LUKE