Bachelor of Arts in Theology

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A Liberating God For The Poor in Kenya
(Tangaza University College, 1998-02) Ryan, Patrick
The yearning for happiness and life necessarily takes the form of pursuit of liberation. Liberation from any kind of misery is the first condition for happiness. This brings me to the three important reasons why I chose to write about a liberating God for the poor in Kenya. The first is because the gap between the poor and the rich people in Kenya is growing: many people are becoming poorer. The second reason is my belief that the glory of the majority of Kenyans lies in their sufferings. The Kenyan history is full of struggles of ordinary people against the forces of nature and the cruelty of other people. The third reason considers the faith of the Kenyans emerging from the liberating potential contained in the Christian faith and how it can be integrated in the peoples' daily lives. The liberation of a country and its people takes varied paragons. My starting point is the social experience of poverty. My main aim is to see the country transformed in the interests of the poor. I consider this work to be my active personal involvement in the process of transformation without which my participation in the shared liberating movement becomes abstract and ineffective. It is essential for me first, to explain the social, political, economic and cultural setting in which I seek to establish the need for a liberating God for the poor in Kenya. I will do this in the first chapter. Taking this historical reality with theological seriousness, I will move on to show how the insights emerging from this chapter prove the hypothesis I have formulated and will expound in the succeeding chapters. The hypothesis is that the liberating action of God can achieve its purpose in the national life of the country through its diligent attempts to live an authentic and African Christian life. In chapter two, I analyse God the liberator in the Kenyan context. It should be borne the Kingdom of God on earth consists in the efforts of the Christians to transform society into a more just sphere of existence. God as liberator thus serves like a call that awakens us from the usual, ordinary ways of looking at reality, reminding us that Christian discipleship means not only individual betterment but also intervention in social reforms as well. I have highlighted the importance of contextualizing theology so that it can be a more liberating praxis. Since the poor are a privileged hetmeneutical locus, I have rejected the version of God or church that does not encourage the liberation of the poor. I see God as a God who saves and does not tolerate oppression or injustice. A contextualized theology will encourage clarity of vision (in the political and religious spheres), commitment to democratic ideals, and pursuit of policies for sustainable development as the hallmarks of good leadership that Kenyans yearn for desperately. After describing and analysing the past and contemporary history of Kenya, I have used scripture as my fundamental source to be the light and the nourishment of the people of God in the midst of their struggles and hope. This has encouraged me to search for and suggest some prophetic response to the afflictions of the poor in Kenya. In the last chapter therefore, I propose the future pastoral praxis in explicitly primary evangelization in a typical parish setting. In treating poverty and liberation pointing the injustice, the bad, the evil, in this work is inevitable. The only way to go beyond simplistic condemnation or arrogant triumphalism is to transcend categories of defeat and see the beginning of a new Kenya. The year 2000 calls for a new creation! It calls not for breast-beating nor (unrealistic) celebration but for deliverance. It calls for rupture - a cutting away of the umbilical cord from the Western world of civilization to authentic Christian citizens of Kenya.
Discipleship and Formation: Comboni As A Model
(2003) Besigye, Christopher
This essay argues that to become a disciple, one should be willing to listen, learn and be with the Master. What we have found challenging is to go beyond our human limits and abandon ourselves into the hands of the Master. This helps the disciples to follow the Master in facing whatever difficulties and problems in their Christian life. Daniel Comboni an ideal disciple challenges us in his life to be faithful disciples. Religious formation should help the Candidates to be themselves, and to avoid pretence. This enables them to grow to Christian and religious maturity. This work is divided into five Chapters. In Chapter One, we explain the terms disciple, and discipleship with emphasis on formation in the formation house. Secondly, we also present Daniel Comboni and Comboni Missionaries. The second Chapter deals with discipleship in the Bible. We underline discipleship and the formation of disciples in both the Old and the New Testaments. We conclude this Chapter with the cost of discipleship. The third Chapter presents Comboni as a model of discipleship, his call, and his cost of discipleship and as an ideal disciple for the Christians. This is followed by Chapter four, which deals with the formation of Comboni Missionaries and the challenges of our formation. The fifth Chapter presents the summary of the previous Chapters with proposals and suggestions regarding the formation.
Church in The Media Epoch (A Special Reference To The Youths Of St. Vincent dagoreti Parish-Nairobi)
(Tangaza University College, 2004-12) Odhiambo, Fredrick
We come from an age that relies on media for better living or its opposite. In this case study I would like to sample in a concrete way the effect of this reliability on media relating it to our Christian moralit \Oh a special focus on the youths living in Nairobi{Dagoreti Parish}. Down the past ages the Church has been on the lookout on media effects and this is why the Church up to our time has a stand on what media ought to be. {b} Hypothesis: To check in whether media has a positive effect or negative repercussion on our Christian nuvalitv especially among the youths. Most of the Churchgoers especially the youths are faced with the 1-tf1uence {power I of the media that has the ability to shape and giy c a new identity to their lives. But first of all I would like to pose a question: what ty pe of society do we hail from? This is important in coming into terms or understanding why Churchgoers and especially the youths have a task before them. From our standpoint, our society is a liberal one; this dates back to the end of the eighteenth century whereby a system of thought based on theory of economics, which is in support of the development of capitalism, was adapted.' The liberalism theory sees the society as composed or 'rational individuals in pursuit of their self-interest.' This is the nature of our society and the media centers around it. If it is true that media has an impact that leads to alteration of behaviour, attitudes, or actions, the Church then may be required to adapt new ways of evangelization to suit the Christians in this situation.
Effective Communication of Church Law a Case Study In the Diocese of Machakos
(Tangaza University College, 2005) Nzomo, Stanislaus
Of recent, there seem to be a very strong wave of change, democracy, human rights, review of constitutions and laws here in Kenya across Africa and possibly other parts of the world. Politicians, leaders and those in influential positions have seized the opportunity to manipulate this situation in human history for good or for worse as witnessed here in Kenya during 2002 elections. "Yote yawezekana, bib Moi (Everything is possible, without Moi). The words of a religious song were appropriately changed to become an instant hit against President Moi. The refrain was sung over and over by opposition members and has since become a favoured tune by all "unbwogable", or unshakable supporters of change, a change now at the horizon with a new government and a refreshed awareness for democracy. In the past two elections, President Moi won thanks to rigging and a divided opposition.! For the first time in Kenyan history, "the 2002 elections were considered free and fair by all parties, local and international observers. On my way to the swearing in ceremony" continues the reporter, "I met a mkorino, a follower of a Christian sect. he saw my press badge and volunteered his comments that 'today is the first time in my life I am free', he was no more than filly. The feeling of this man was shared by most of the half million people who witnessed Mr. Kibaki swearing faithfulness to the constitution and the people of Kenya. The newly sworn in President addressed the crowd promising change from an era of illegality, oppression and lack of human rights.2 Under Moi's regime, judges took direct orders from the head of the state. If he said that a person was innocent, the day after a judge would find the legal jargon to let that suspect free. No crime was too dreadful that it could not be forgiven with the right amount of money. The Law Society popularised the motto: "Why pay a lawyer, when you can buy a judge?" Corruption in the police force was much deeper than the request for chai, money to buy tea, at road junctions. Police officials were colluding with criminals, orchestrated the disappearance of people, and hid evidence in cases of political sensitivity, like the killing of Father Kaiser.3 With such a strong wave of change sweeping across the country, the effects bound to be felt within the church structures. Indeed some Christians have been advocating for new structures and policies within the Catholic Church. This is what struck me and caught my attention and I felt obliged to seize the opportunity to know more about the new attitude. If this has befallen the government will the church survive? After inquiring from different institutions (e.g., Tangaza, Hekima, Marist and Chemi Chemi) I found out that they offered limited courses in Canon Law and mainly in elective format. Tangaza College, for example, has barely three core courses in Canon Law (Principles and Sacraments). Out of curiosity, I decided to ask some of my colleagues why they were so critical concerning Church Law and its related courses and my fears were confirmed. For them, it is a waste of time and resources for a 'pastor of souls' to study useless, impractical, rigid, and old versioned subject. Why not take open, flexible, easy, interesting, practical, modern and helpful courses?4 Even though I have been able to approach bishops, canonists, priests, religious, lay and lecturers, I am still nursing unanswered questions fuelled by my curiosity.
FREEDOM FROM THE SLAVERY OF SIN ACCORDING TO ROMANS. 6:22-23: A Mutual Enrichment Between Paul and Iraqw People of Northern Tanzania
(Tangaza University College, 2005) MMBAGA, JOSEPHAT J., Ofmconv
The concept of sin and reconciliation is a reality in our African societies. Being community minded people; different levels of understanding, quarrel and then enmity among members of ethnic group mark the order of the day. This is where the common rule for all finds its proper place. To go against it, means being not in communion with the rest, a person cuts himself off from the rest of the community. Such a person is referred to as "having sinned" against the community. Since sin is forgivable, once a person realizes histher wrongdoing, has to go through a process which will restore himther back into the community. In this vein, sin and reconciliation are two elements which an African has to bear in mind to keep going communal spirit of African societies. It is from this reality that Christianity sees in African societies some elements similar to its reconciliation rituals. The Church through its Vatican II document wants to inculturate Christianity by bringing into it all those elements which are not contrary to her faith.' This approach of the Church interested me. Iraqw people of the Northern Tanzania are my tribe in focus. I got a push to write this paper due to a comment once passed by one of the elderly of this tribe that Christianity eased their laws and regulation particularly those which are concerned with punishment and reconciliation. Personally I find harmony than separation in most of the things on the topic. It was with this spirit I sat down and decided on writing something about it. This paper is divided into three chapters. The first chapter deals with the understanding of Iraqw people on sin and reconciliation. I will discuss this with I Vatican Council II. SC 37. 2 the help of some Iraqw academicians who wrote their theses and other research works based on this people. Despite the fact that they were writing on something different from mine, they shed some light on what actually I wanted to find out. The rest of the chapter's material is from my own effort through interview with some elders and religious leaders. I am grateful to their openness to discussion and their zeal to spare some time for me. The content of chapter two is biblical. Most of the ideas in this chapter are from commentaries and dictionaries on the biblical concept of sin and reconciliation. The point of focus is St Paul's letter to the Romans. Apart from commentaries and dictionaries, there are some other authors who discussed one element or the other to make the ideas in chapter two be the way I wanted it come up. To this, I owe a lot to libraries of Tangaza, Marist International and Hekima; the constituent colleges of the Catholic University of the Eastern Africa. The last chapter deals with mutual enrichment between Iraqw people and Christianity in dealing with the question of sin and reconciliation. The material for this chapter is a result of my own reflection on the first two chapters. This is where we find the similarities and differences between them and how can Christianity enrich Iraqw idea of reconciliation and sin, and the vice versa. The combined idea, "Freedom from the Slavery of Sin According to Rom. 6:22-23; A Mutual Enrichment between Iraqw and Paul", finds its fulfillment in the three chapters of this work. It is my hope to those who will read this work that they benefit from it for their pastoral work among the Iraqw people, and help them for more research in this topic in the future.
The Eucharist as A Meal
(Tangaza University College, 2005) Lenkaak, John Lorisio
The Eucharistic meal is the sacramental celebration of the Paschal mystery of Christ It is a miraculous meal understood only with the help of the Holy Spirit. It is a sacred meal in the form of bread and wine. Often we talk of the Eucharistic meal as the source and summit of our life. The source because it is the only way we nourish our spiritual life forever. No other food can make us more Christ-like than this sacred meal on the altar. And it is the summit because everything starts and ends in that very living bread and wine. Our whole spiritual life depends entirely on that living food given to us as a gift. The Holy Eucharist therefore is Christ himself coming to us in the form of bread and wine. In the Old Testament, bread and wine were offered as a sign of grateful acknowledgement to the creator. This offering was a type of the Eucharist to come. In the offering, the taking of bread and wine symbolized God's union with his people. For instance, every Jewish meal was a sacred event, a time when the family would give thanks. These meals followed customary laws and brought people together. Not only did the meal bring them together, but it also created bonds, strengthening relationships and later became covenant meals. In this period, these meals had religious tones as God's blessings were asked before eating. Every Jewish meal was a ritual and followed its customs. No meal was eaten without prayers and thanksgiving. The host or elder breaks the bread and gives thanks. And therefore, the promises and covenant given to them by God are truly expressed in their celebration together. These meals portrayed the ways in which God had liberated them from slavery and other problems affecting them. Our Eucharist comes from this Jewish heritage. Christ grew up as a Jew and respected the Jewish way of life. He followed the same way when starting the Eucharist. He followed the same customary rules to be followed by a Jewish elder or host. He himself was the host of this meal. The Eucharist grew from the Last Supper, the sharing of Christ's body and blood. It became a sharing in the paschal event of Christ. This was a new ritual in the life of the Christian community, because Christ attached a new meaning to the existing ritual, that of his remembrance, whenever we celebrate the Eucharist. The Eucharistic celebration ?Jew out of this context as Christ shared his Passover meal with his disciples. Though Christ was with his disciples in this meal, it was at the time when the Jewish communities were praying for the coming of the messiah. This has become the departing point for all the Christian Eucharistic rituals. This was the starting point of his ministry and his presence amongst his people as a sacrificial victim. Everything we do and celebrate today in the Holy Eucharist is a remembrance of the Last Supper, where he gave up his life for the world. A sacrifice is an external and social offering of some acceptable gift made to God by an authorized representation of the community. Its purpose is to unite persons with God, their creator. It implies an immolation of a victim, which suffers and dies. The immolated victim has to express an intimate relationship between God and man. Likewise Christ offered himself for the world's liberation from the bondage of sin. This idea of sacrifice has been passed down from ages past. For example, in the Samburu culture, sacrifices have been offered to God in order to cement that relationship between God and his people. 3 The Eucharistic meal is a visible sign, which communicates God's love and care for us in Jesus Christ. In the Eucharistic celebration we participate actively in the act of receiving Christ. This act is a meeting point with Christ's Spirit who gives life to our spiritual bodies. When we receive Christ, it is not we who transform Christ into ourselves, but Christ transforms himself into us, by incorporating or uniting us into his own mystical body. This incorporation is realized when we allow Christ to live within us under the form of bread and wine. This is a mysterious way in which Christ is the very center of our Christian life. This meal is taken in union with Christ, and becomes our soul's food. This is our divine food, which is the very body and blood of Christ. The soul is really and truly fed on this food. It is a real food because it nourishes and gives eternal life. This meal starts a new relationship between God and his people, now to be celebrated as a banquet. We believe that the body and blood of Christ is present in the consecrated bread and wine. We don't say the Eucharist is like the body and blood of Jesus, but it is the body and blood of Christ. This was affirmed by Christ himself when he said 'this is my body... this is my blood' (Mk 14:22-24). What this says is that the real presence is a mystery. What appears to be bread and wine is in its very substance the body and blood of Christ. The entire Christ is present in his whole human and divine being in the form of bread and wine. I chose the topic "Eucharist as a meal," because of its richness and similarity with our daily food for survival. For us to survive we have to eat, and for our souls to survive we have to eat too. It is against this background of how important food is for our life, that 4 I decided to use the topic "Eucharist as a meal" for its importance as food for the soul and the source of our lives as Christians. The other reason is the value we Africans attach to our food as the source of our love for our visitors. Whenever you go to somebody's house, the first thing is to be welcomed and being asked 'Tea or Beer?' and not 'What can I do for you?' This paper is an attempt to put the Eucharistic meal in the context of real food for our souls. Some comparisons where it is appropriate have been made with the Samburu community, which is found in the Northern Part of the Great Rift Valley of Kenya. MI the Biblical citations are from the African Bible. The paper itself is a research work done in Nairobi.
"You Will Know The Truth and The Truth Will Set You Free" Exegesis Of John 8:31-47 and Its Application In "The Culture Of Corruption"
(Tangaza University College, 2005) Mugisha, Patience
Every person in this world likes to be free! But how do we attain this freedom? Jesus tells us that it is by knowing the truth and abiding in it that we become free! Naturally. human beings are curious to know the truth about their nature, purpose and end. as S. Rudolf puts it: The truth of newly acquired expert knowledge might certainly be able to elevate man, but it cannot make him free from all those things which he perceives as narrowing and depressing. Man posits the question of truth not only for the sake of the mailer which he is trying to penetrate intellectually, but also for his own sake, since he can not in the same way as other things become the object of full and exact scientific investigation. He also wants to know the answer of the question as "who am I". -where did I come from and where am I going", -what is the meaning of my existence?"' Similarly, in my own growing. I have been disturbed by the use of the word 'Truth' and 'freedom' in daily basis. The amazing circumstance is when a person vows in front of the people that what is going to speak is true while convincingly from his/her heart that he/she is laying. I do ask myself one basic question 'is such a person aware of what is vowing for or it is just a drama?' Likewise in different fields such as in politics, schools and in families, to mention few, people decide to witness lies while they are supposed to witness the truth. I am not out of this system as a holy one but I do question my credibility and authenticity in such circumstances. That is why I want to convince all the readers of this essay that it is in Jesus, truth and freedom is attained. Thus my concern is for all those who hate lies and it is only in John's pericope that the solution of the problem is addressed namely it is by embracing the truth that we become free. I will limit my study to the inner transformation of the nefesh (heart), that is, the way of looking the reality in the spiritual aspect with the conviction that what is thought by the spirit is expressed bodily in our daily actions. I will take the heart as a driving force for all our actions. My thinking is the same as Jewish way of thinking, where by the heart is the central point of all activities. Transformation of heart therefore, is transformation of the whole person and hence the whole society. For those who follow Jesus and his precept the language is easy to grasp. It is my expectation that this presentation will be source of inspiration to me and to those who read it. understand it and put its contents into practice. However. I am not a pioneer of crying for truth and freedom, for lies and slavery too are as old as humanity. My own work is to conscientize those who might have forgotten or pretend to forget that it is only and only in Jesus that we know and do the truth and thus we become free. The study at stake is biblical, with exegetical approach. This approach helps to come into contact with the truth of what Jesus through John's pericope wants to put across. So. this approach will help us to apply Jesus' message in the last chapter. In chapter one, we will deal with situating the pericope as a whole so as to establish all the means possible to make is sound to readers. Chapter two will focus on deepening our own understanding to the text in itself, that is. the exegetical part. In this part we will scrutinize the core of the study deeply in itself. The last chapter will deal with the application of the pericope of John in the culture termed as 'corruption'. The main purpose is to see how John's pericope can help to transform our corrupted attitudes. This is done only if our hearts are transformed since we think by our heart and we act by our bodies. In transforming our heart we will be able to change the whole society into the better, where truth, peace and freedom will prevail. At the end of the entire work. we will be able to open ourselves more deeply to the answer of the basic questions namely, what is the truth we grasp from knowing Jesus? Does knowing Jesus really lead us to freedom? What is the nature of freedom Jesus is talking about? And how can this truth we acquire from knowledge transform the culture of corruption'.
FROM A BEGGAR FOR LIFE TO A GIVER OF LIFE An Exegesis of lkings 17:8-16 - Its Theological Implications and Relevance to Today's Context
(Tangaza University College, 2005) MURAYA, ANTHONY N.
Our preference for the topic 'From a Beggar for Life to a Giver of Life' was motivated by three factors. First, we are living in a world where systems and ideologies such as globalization, capitalism, materialism, consumerism among others, make false claims on their ability to answer all of mankind's questions especially those that border on the meaning of life. Proponents of such systems and ideologies ridicule and mock traditional foundations of religion and ethics, which for centuries have provided mankind with a roadmap for life, and in its stead, pretend to offer better alternatives. The tragedy with such systems and ideologies however, is, they do not only fail to fulfill their false claims, but worse, they leave man confused, shattered and devoid of any form of meaning. To all those who seek a meaning and life from systems and ideologies we dare to say: only God is the giver of life. Second, at the level of international relations, our occidental counterparts have always considered the African continent as both dark and helpless and therefore, in constant need of their help. The tragedy however, is that the Africans themselves have internalized this myth, with the sad result that they make no efforts to find a solution to their problem except that of begging. They have come to believe that this is their destiny. Knowing this, their European and American counterparts attach all sorts of conditions to their financial assistance often times imposing conditions that jeopardize the sovereignty of nations. It is with our fellow continental brothers and sisters that we wish to share the conviction that in trusting obedience to the word of God, they can become a source of the solution to their problem, and a supplier of life to the West who for the most part, live in emptiness and meaninglessness without ever wanting to acknowledge it. Third, I have observed with concern cases of people, who have become overly dependent on certain forms of pleasures, to the point where these have become their ultimate values in the mistaken belief that such, may ultimately lead to their happiness. We have in mind people who have become dependent on alcohol, drugs, sexual pleasures, wealth acquisition and power. All these forms of pleasures have the ability to become idols, where people see in them their ultimate source of life. It is with such people that we desired to share the conviction that only God is the giver of life. The story of the encounter of Prophet Elijah with the widow of larephath is of paradigmatic value in our attempt to develop the thesis that only God is the giver of life. Condemned as it were by the system, she was left for dead, but through her trusting obedience, God manifested his power to sustain life but also to empower, so that, she, who was once a beggar for life became a supplier of life. Our work will be divided into three chapters. The first chapter will discuss on the historical circumstances under which prophet Elijah worked, the situation of widows in the Near East and particularly that of the widow of Zarephath. The second chapter is dedicated to the exegetical analysis of 1Kings 17: 8-16, beginning as it were by tackling the introductory questions. Using the analysis provided by chapter two, chapter three will attempt to draw out the few theological themes that emerge therefrom and then seek to apply them to our contemporary situation.

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