Master of Arts in Theology

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The Methods of Evangelisation of the Montfort Missionaries And The Missionaries of Africa
(Tangaza University College, 1998-05) Baluwa, Callisto Augustine
The aim of this thesis is to analyse the evangelising methods of the Montfort Missionaries and the Missionaries of Africa in Malawi. Evangelisation is a wide topic, therefore I intend to limit my analysis to their contribution in areas of Catechetical Approach, Peace and Justice and Inculturation. This will give guidelines and recommendations for the future and effective evangelisation of the country. The choice of this thesis is dictated by the pastoral situation in which the Catholic Church in Malawi is. In the first place, the Missionaries of Africa were the first Roman Catholic missionaries to bring the good news to Malawi in 1889. Twelve years later, in 1901, the Montfort Missionaries arrived in Malawi at the invitation of the Missionaries of Africa to work with them as auxiliaries. In their agreement the Montfort Missionaries were to work under the jurisdiction of the Vicar Apostolic of Nyasa who happened to be a Missionary of Africa. The two missionary groups had different ways of approaching evangelisation. After some time working together, rivalry between them necessitated the creation of another vicariate in the south. This took effect on the 3'd of December 1903 and the new vicariate was named Shire Vicariate with Rev. Fr. Auguste Prezeau as its prefect apostolic. This new vicariate was then entrusted to the care of the Montfort Missionaries. The importance of this study cannot be underestimated, as it will highlight the differences in their approach to evangelisation. This study will also serve as a guide for evaluation of the past, present and future of missionary evangelisation in Malawi. Historically the church in Malawi will celebrate the first centenary of existence in the year 2001. Therefore this study is timely and very important.
Hermeneutics of Lk. 3:7-18 On the Kalenjin People of Kenya With Special Reference To Justice Today.
(Tangaza University College, 2003) K1pkorir, K1rlty Charles
The Kalenjin in Kenya are of nomadic origin. Having migrated in the early 9th bentury from the present-day Sudan, where the desert life was so harsh to them, their lifestyle still to date hinges on the traditions founded on these harsh conditions. In the desert, an individual who is separated from histher group must be able to count without question on the hospitality of the group through which he/she passes or he/she joins. Anyone may have need of this help and therefore everyone must give it; this is the basis of the Law of Hospitality and Asylum. The history of the Kalenjin people is akin to the one of the people of Israel whose ancestors lived as Nomads. Because of their closely-knit society, the message of John the Baptist -the message of justice- is very central to their lives for it touches their identity.
Secularism: A Pastoral Challenge among the Contemporary African Youth
(Tangaza University College/Duquesne University, 2011) Okumu, Peter Ochieng’
“Africans are notoriously religious.” 1 These were the words of Professor John S. Mbiti in his celebrated book, “African Religions and Philosophy”, the book which was first published in 1969 and its first edition reprinted thirteen times. But the question is: As we talk today in the 21 st century, can we still affirm this idea that Africans are notoriously religious as professor Mbiti claimed it to be? We are living in a different reality and a different cultural context where values and ideologies are being borrowed and shared, and the claim that Africans are notoriously religious seems to be losing ground in Africa due to the wave of secularism that probably began in the west, and is hovering all over the world. African traditional religiosity seems to have been overtaken by modern secularism. So, in-spite of the Mbiti‟s claim that Africans are notoriously religious, we have to affirm on the contrary that secularism is spreading fast in Africa, especially among the African youth, mostly in our African towns and cities. Secularism is a reality that is taking roots among the masses in Africa, especially among the African youth. This also seem to be against the common belief that Africa and secular values and ideologies are non-concomitant notions, just as professor Mbiti tried to extol in his book African Religions and Philosophy. Even though towards the end of this book, Mbiti mentioned that Africa is caught up in a world revolution which affects all the spheres of life, 2 and here we might deduce that religious aspect is also part of this revolution, probably from being „notoriously religious‟, to secular, or probably on the extreme, to atheistic beliefs. But professor Mbiti himself never explicitly mentioned anything like that in his book, so we are just left alone to make some intelligent guesses. The reason for my great concern on the African youth is because of the fact that, youth-stage is a transitional stage, a stage from childhood to adulthood. There is a common saying that the youth are the future leaders, or in other words, the leaders of tomorrow. Youth-stage is the time when the young people have a lot of energy and potentials, and the ideas that they hold at this stage in life are likely to accompany them and affect their entire lives. So when we look at the young people today, we can predict the type of the society that we will be having tomorrow. If secularism is spreading among the African youth today, then the future of our society will be likely to be secularistic, and the good religious beliefs and morals which we have held in Africa for years will just be a history to tell. I have realised that very few people have attempted doing research on areas related the topic of my research, “Secularism as a Pastoral Challenge Among the Contemporary African Youth”. I have to admit that after doing extensive search, I found only one research-work done at bachelor‟s level entitled “Secularism in Africa”, but I have failed to lay my hands at any work done either at Master‟s level or beyond that relate to the topic of my research (Secularism: A Pastoral Challenge Among the Contemporary African Youth). Probably my work will serve as a proper foundation for those who would wish to do an extensive research-work on the same field in future. I think that the limited number of the research-works done in the field of secularism in Africa can be attributed to the belief advocated by professor Mbiti that Africans are notoriously religious. The truth on the ground on the other hand indicates that the African society is steadily turning from being religious as many think, to secular and to secularism, and that reality in itself has compelled me to do my research on this field despite the fact that very few people have done extensive academic research-works on the same (this topic).
Jesus Our Saviour: The Healer of Inner Brokenness
(Tangaza University College, 2012) Atsu, Kplaku
The idea to undertake this research on the topic of healing of inner brokenness came to birth on two different planes: one personal and the other academic. On the personal level, I discovered through Dr. Whitfield’s book, Healing the Child Within, the effect of trauma on the human psyche. He describes how a false self emerges when the “Child Within”, “that part of each of us which is ultimately alive, energetic, creative and fulfilled” 1 is not nurtured accordingly. Recent breakthroughs in the realm of psychology and psychiatry have shown that specific parts of the brain play an important role in forming a healthy emotional relationship, especially during the first year of life. However, “significant interruption of healthy development by repeated trauma often leaves a child in an out-of-control ‘fight, flight or freeze’ state, often called post traumatic stress disorder”. 2 In other words, our basic personalities depend on those who have either consciously or unconsciously loved us or refused to love us. Growing up in troubled families where sexual abuse, mental and emotional abuse, child neglect, and ignoring or thwarting the child’s spirituality or spiritual growth are rife, disrupt and impair the child’s integral human development. 3 This can lead to some vices such as homosexuality, masturbation and many other difficulties pertaining to feeling arousal or pleasure as an adult. The crux of the matter is that, there is a strong connection between what happened to us when we were little and our daily repetition, compulsion, addiction and craving. A coherent childhood’s story can easily account for our current type of personality. We are like the man under the law described by Paul: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. […] I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do” (cf. Romans 7:15.18-19). 4 Discovering the “Child Within” and its story is a pathway to personal growth, emotional and intellectual integration. Buddhists describe the Self as an endless peeling onion. To break free of being a victim or a martyr of our compulsive behaviour needs a thorough exploration and integration of the inner Self. Christianity claims that the salvation of the human race has been achieved in the life, death and resurrection of Jesus-Christ. How can we call Jesus of Nazareth, the Healer of inner brokenness in this context of human psychological suffering? Can he make whole our puzzling inner wounds and alienation? Over the years, people have developed an over-active brain and unhealthy defences due to the traumatic environment in which they have grown up. The language of the brain which is expressed through our feeling of fear, anxiety, anger, rage and impulsivity is nothing else than stress response systems to increased excitation of the brain stem cells. 6 The healing of our stress disordered brain and body is indispensable for our mental, emotional and physical well-being. Like the deer that yearns for running streams, our soul is yearning for a liberating healing from our childhood coping and survival response of anger that has long caused us unceasing problems. 7 With Jesus as the ultimate therapist can we start to relax in situations that used to trigger anger and rage? Is Jesus still relevant in our existential torture of loneliness and search for meaning? In the hope of trying to answer these questions and clarify the nature of healing causality, I turned to soteriology, the systematic study of salvation, namely Jesus’ saving work in our lives. Here comes in the second, more academic factor at the origin of this long essay. Having done an elective entitled, How does Jesus Christ Save us, and read Father Eamonn Mulcahy’s doctoral thesis, The Cause of our Salvation, my quest for salvific healing was increased. On the question: how are we saved by Jesus of Nazareth? The answer was: by the love mediated in the whole life of Christ – incarnation, ministry, death, resurrection and sending of the Spirit. 8 While we appreciate the many positive insights of this thesis, we shall attempt to articulate a mystical soteriology of union or oneness wherein all the major soteriological models find their expression – revelation, redemption, liberation, divinisation, justification, sacrifice, satisfaction, substitution and reconciliation.
The Mystery of the Presence of Christ in Christianity and In Islam the Foundation for Christian-Muslim Dialogue
(Tangaza University College/Duquesne University, 2012) Sawadogo, Augustin
Gaudium et Spes number 22 states: “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. […]. It is no wonder, then, that all the truths mentioned so far should find in him their source and their most perfect embodiment”(GS, 22). One of these truths is mentioned by Gaudium et Spes as follows: “For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery.” In this affirmation of Gaudium et Spes lies the central question of my reflection and research that can be divided into three parts. First, the question is, if this is one of the truths, how do we understand it and what are the other truths that Gaudium et Spes is referring to? Are these truths found strictly speaking only in Christianity in general and the Catholic Church in particular or, to some extent, in Islam? Secondly, if these truths are present somehow in Islam, how can we find them and to what extent are they important or challenging to Christianity, and Islam? This is the mystery of Christ`s presence. Thirdly, how can these truths affect our catholic mind and life for a better understanding of Jesus` presence in Christianity and Islam in view of a long lasting Christian-Muslim dialogue? Why is it that the search for these truths in history has brought so much animosity and strife between Christians and Muslims? Beyond the mere sense of morality, what can be a just and prudent theological approach to the search for the truth of Christ’s presence or incarnation in the two religions for a daily peaceful and respectful Christian-Muslim dialogue? From my two years pastoral experience in Khartoum added to my experience with Muslims since my childhood, I am interested in researching the importance of the mystery of Christ’s presence in Christianity and in Islam. I am convinced that Christian- Muslim dialogue for peace would be sincere provided that both parties have a true knowledge of one another. This peace certainly requires two things. The first is a true appreciation of other religions values. The second is to struggle to be on the side of God rather than to fight to show that God is on one`s side.
Care for Creation a Christian Environmental Ethic in the Democratic Republic of the Congo
(Tangaza University College, 2012) Kamwanga Kibila, Joseph
Today, more than ever before, the phenomenon of the environmental crisis is presented as the crucial threat to all life-forms on the planet. Forests are cleared, rivers are drying up, rains are becoming short and unpredictable, cancer cases are increasing, and nuclear accidents just as it has happened in Japan on March 22/2011. All these situations have become a cause of great concern for all people living on earth. Innumerable conferences and meetings, from Rio de Janeiro to Pocantico, from Kyoto to Kuala Lumpur, from Copenhagen to Cancun and Durban, have been held by world scientists, economists, and policymakers in the same spirit of great concern about the environmental crisis, as an effort of searching for a global solution for this problem because every creature is suffering from it whether directly or indirectly. Peter Raven, the director of the Missouri Botanical Garden, wrote in the paper titled “We Are Killing Our World” with a similar sense of urgency regarding the destruction of nature. Many theories have been developed about the damage to the earth. Some people have even charged Christians with carelessness and an arrogant attitude towards creation. Others blame human activities through modernisation and technology as the roots of the damage to creation which we are experiencing today. Other people still say that human beings have nothing to do with the environmental crisis because it is mostly natural. They, for instance, mention natural disasters like volcanic eruptions, floods provoked by typhoons or tsunamis, etc. I had an experience during my childhood concerning the environmental crisis. We used to play football in a big green field with many trees, reserved for children’s games. That space does not exist anymore because all the trees have been cut down and houses have been built. This is the case as well for some forests which have completely disappeared in my region. In face of such a situation and being aware through the courses I had in Theology at Tangaza, I have realized that this problem cannot be overlooked anymore. In order to be concrete in my topic, I took the case of my country, DRC, which has become one of the greatest victims of the environmental crisis caused by the careless attitude in using the natural resources which are considered as a ‘scandale géologique’ resources. 2 , in other words, the incommensurable quantity of its natural I believe that in this turmoil, the Church already plays a preponderant role in the environmental crisis as the moral, spiritual teacher and conscience of society. This fits well with DRC where more than half of the population are Christians. I find the Christian approach to environmental ethics very inspiring. It comes across as the best remedy to the suffering we are causing to the earth and to ourselves. Christian ethics on the environment does not only concern the relationships between humans with humans but also humans with creation and humans with God. It says that the root of the problem is interior (selfishness) expressed through the human irrational exploitation of creation forgetting that the human being is part of it. It is this spirit of selfishness and consumerism which destroys and kills our world today. Thomas Berry, viewing that people have become so selfish in excess in the way they relate with the environment; he suggests a “new cosmology in order to value the beauty of nature” This is a good and wise suggestion because once humans destroy the ecosystem, the web of life in creation, everything starts falling apart. Therefore we cause global warming which manifests itself in many different ways like drought, desertification, erosion, extinction of species, air and water pollution, etc. This ‘Copernican revolution’ in the environment crisis grew fast, especially in the domain of science and technology around 1960s; it was initiated a long time ago by E. H. Haeckel 4 in 1873. Many solutions as well have been suggested with regard to the environmental crisis from the secular world and the Christian world as well. From my part, I am going to show how a Christian approach to environmental ethics is essential and important to restore peace and harmony between humans and non-humans. Pope Benedict XVI in his message for the World Day of Peace of January 2010 chose the title ‘If you want to Cultivate Peace, Protect Creation’. This theme shows that the relevance and necessity of harmony between human and creation and between humans and the Creator is fundamental for our survival. In his conference on new cosmology, Joseph Mitchell quoted Thomas Berry stating that ‘to destroy creation is to destroy humanity’. Therefore, it is of our interest to take care of creation and play our role of co-creators created in the image and likeness of God; to be more responsible for the creation which God himself found good after having created it (Gn. 1:1-25). Sean McDonagh confirms the previous idea saying that if the present trends continue, by the turn of century we will face an environmental catastrophe as irreversible as any nuclear holocaust.
Human Greed As One of the Root Causes Of the Ecological Crisis in Our Time and Some Possible Solutions Out Of This Problem
(Tangaza University College/Duquesne University, 2012) Demissie, Haile Gazena
The ecological crisis at this present time, more than ever, has at its root human selfishness and greedy urge for more with no regard whatsoever for the wellbeing and sanity of the entire ecosystem. It is against this background that I embark on a journey of understanding more the ecological crisis in our time as caused by greed and unethical exploitation of the environment. “Humans have manipulated nature ever since the first tool user. The gains for human well being have been substantial, especially in the last few centuries” particularly in the present century there is much to celebrate about human progress and development. “The emergence of human consciousness in the evolutionary process is a momentous event. The possibility of increased freedom from starvation, poverty, disease, and death is to be prized. The arts have flourished. Humans have probed nature and discovered many of its inner workings. Humans have been successful in the pursuit of their material interests and their control of nature, very successful indeed”. success comes with its own negative side effects. “What humans have done well for themselves has among other things reduced the habitat for animals and plants, changed climate, polluted air and water, and created a burden of toxic wastes for future generations”. 3 Up until recent times, “the great ecological systems of the earth were a problem for human beings. But now the reverse is true. In a short period of time the human species has emerged as the dominant species in almost all ecosystems. And this has led to the degradation of the ecological system and natural environment”. lies the real cause of the ecological crisis which is somewhat hidden in the heart of men and women of this planet: 4 2 But this Behind all this There can be no doubt that, the real causes of the present ecological crisis are human indifference, selfishness and greed. These are moral problems that require a moral solution. The complete embrace of the current economics of growth and consumerism contradict the Christian value of stewardship. This value demands that we acknowledge that all things are a gift from God and we be held accountable for what we do with the resources he has entrusted to us.
Christian Understanding of Jesus Christ In Relation To the Mission of the Church Towards Muslims
(Tangaza University College, 2014) Jigeesh Baby, Benjamin
Encounters between people of different religions are part and parcel of the socio-religious context in the world today which is inevitable in any society. The experience that I acquired gave me a deep desire to promote interreligious dialogue among people of different religions, especially in the field of Christian – Muslim relations. Undoubtedly we can say that it is God who inspires one to engage in dialogue through encounter for one finds one’s origin in God. It is said that, “At all times and in every race, anyone who fears God and does what is right has been acceptable to him. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelites to be his own people and established a covenant with them. He gradually instructed this people…All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ…the New Covenant in his blood; he called together a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit” (Cf. CCC,741). In fact, it is so evident that Jesus had a couple of encounters with gentiles in his public ministry. And those encounters did not just happen by chance but were well planned in the salvific mission for all humanity. These encounters are well immersed into the mission of Jesus including all humanity, regardless of religions, traditions, tribes and gender. Obviously, Jesus had a great concern towards gentiles and the encounters he had created a new dimension of relationship between Jesus and those gentiles. This led eventually to a total transformation. Today the Church is called to carry out the same mission of Jesus Christ towards other religions, especially, with Muslimswith the same spirit of Jesus; a mission that considers encounter as an inevitable element and a threshold to open up dialogue with Muslims as far as the mission of the Church is concerned. It is only through encounter and dialogue that the Church can create a better relationship with Muslims. Jesus in the gospel seemed to have created a good relationship with Gentiles. The encounters he had with them eventually led him to engage in dialogue. Therefore, the aspect of encounter and dialogue isthe principal foundation for evangelization as far as the mission of the Church is concerned towards Muslims. In this long essay, we would like to make a comparative study between the encounters and dialogues of Jesus that are found in John’s Gospel and the encounter and dialogue mission of theChurch today towards Muslim. To see how the encounter of Jesus influenced the mission of Church today towards other religions, especially Muslims, and shaped the perception of the Church by Muslims as far the missionof the Church is concerned. Having had enough encounter and dialogue experience with my Muslims friends during my two years of pastoral period in Northern Ghana, I am prompted to write this long essay on this theme based on that experience in my life. This long essay has helped me to prepare to live an authentic missionary life in relationship with Muslims everywhere in the world, as foreseen by our founder Cardinal Charles Lavigerie and later redefined by the Society of Missionaries of Africa. I am confident that this effort will surely bare sufficient fruits in order to enrich my understanding of relationship with Muslim. And we are sure that this work will enlighten all those who are interested in this area.
Jesus’ ‘I Am’ Sayings in the Gospel of John A Key to Understanding the Christ-Event
(Tangaza University College, 2014) Nuzagl, Kuupine Timothy
Throughout the Gospel of John, the author appears to attach a lot of importance to the use of the statement “I AM” such that it begs the attention of any critical reader. In several instances Jesus describes himself with certain images by means of “I am”: e.g. “bread of life” Jn 6:35.51, “light of the world” 8:12; “door of the sheep” 10:7 etc. the very fact that the statement often provokes some peculiar reaction from his hearers draws our attention to it. For instance in Jn 18:6 the soldiers who went to arrest Jesus in the Kidron valley, draw back and fall to the ground when Jesus pronounces the words “I am he”. Again Jesus tells the Jews, “Before Abraham was, I am” in Jn 8:58 and immediately they pick up stones to stone him. When all these instances are put together it seems clear that the Johannine author is saying something more than meets the eye. This is what has motivated me and I now undertake to examine what the scholars are saying with regard to these statements. We want to argue that the Johannine author’s use of these ‘I am’ sayings constitute a hermeneutic key to this Gospel. In addition to my personal reflection, I hope to come up with something worth the effort.
A Call to Live the Gospel Way of Life In Pursuit Of Ultimate Happiness According To Thomas Aquinas
(Tangaza University College, 2014) C. Togarasei, Haparari
In discussing on Aquinas‟ teaching on ultimate happiness, we will bring about the understanding on how this teaching is related to the gospel call for eternal happiness especially the Beatitudes. The project is all about trying to promote a living faith and faith in action among the believers as a way to attain ultimate happiness. The entire study has four chapters. Chapter one gives us the general introduction, this includes the structure of the study; purpose of the study, the rationale of the study, the central question of investigation and the methodological consideration. Chapter two treats the teaching of Aquinas on ultimate happiness. We will explore how God is perceived in Aquinas‟ ethics and how Aquinas sees the unity between the ethical lives we live now and the life with God at the end of our life here on earth, which is the ultimate end. We will be interested more on the divine influence in one‟s moral life. In chapter three we deal with the beatitudes and the necessity of the Church in the pursuit of ultimate happiness. The CCC teaches us that the beatitudes confront us with the decisive choice concerning our using of earthly goods as we prepare ourselves for the final end, eternal life. (cf CCC, 1726). We will look at how the church helps us to enter into the commitments of faith; the church will be depicted as the community of belief and action. The church helps and calls us to pursue this journey to ultimate end with conviction, vigor through the help and encouragement we receive from the community of believers. In the last chapter, chapter four, we will treat the topic on suffering and ultimate happiness. We will also look on how we should teach or preach about ultimate happiness to people who are suffering and who seem not to be experiencing the love and goodness of God in their life situations.
Preface to a Theological Understanding of the Burundi’s Socio-Politico-Cultural Impasse and New Evangelization as A Remedy
(Tangaza University College/Duquesne University, 2014) Itungabose, Benjamin
I wanted to become elite. I was Catholic. I found myself Catholic. They baptised me. They simply baptised me. I was born when my father had already decided to become Christian. He had wanted it, him, my father. My mother too had wanted it. They had endured hunger, fatigue for four years to be initiated into a new life they wanted to live… 1 (Translation ours). The above passage is an extract from Michel Kayoya’s book entitled “Entre Deux Mondes: D’une generation à l’autre”. It gives us an idea of what many people feel when they see what Burundi has become in the past 50 years despite the Gospel of Christ brought by the missionaries over a century ago. Indeed many people wonder if the Barundi converted to Christianity at all because they understood its demands or simply embraced it because they wanted to become elite like Kayoya. However the truth is: The Barundi became divided according to their ethnic affiliation at the time when the missionaries were ready to reap the fruits of their labour. The Belgian colonial administration is accused of engineering this division. In fact, in 1930, they imposed on the Barundi an identification card bearing the terms “Hutu” for a Muhutu and “Tutsi” for a Mututsi. The Bahutu and the Batutsi had lived together in peace and harmony for centuries under the leadership of the Mwami (king) who was helped by the Baganwa (princes), the Banyamabanga (trustees) and the Bashingantahe (wise men seen as a kind of social referees or conflict managers and agents of reconciliation). There had never been any problem in terms of political succession because the king always came from the royal family, and all the Barundi were happy with that. In fact it is widely believed that the Ganwa identity which represented the royal family contained both Bahutu and Batutsi members. 2 This then shows us how the inter- ethnic conflict which has ravaged Burundi for decades has nothing to do with its remote history. As many scholars and specialists of Burundian politics and history have argued, it seems that the differences between the Barundi were more socio- political rather than ethnic or cultural. Indeed as one of them contends, in the Barundi kingdom “power struggles were expressed in different terms, for reasons other than ‘ethnocentrism’ and against external enemies.” When the missionaries came towards the end of the 19 3 th century, they found themselves falling into the trap set by the colonial administration. They collaborated with them in reinforcing the division between the Barundi by favouring one ethnic group over the other. The consequences proved disastrous as they experienced a cycle of violence between the two groups in the years that followed the independence of the country. This thesis addresses this impasse and seeks to find a remedy. Since it is obvious that the Gospel message preached to the Barundi did not take roots in their hearts, we have suggested the “New Evangelization” of the Barundi as a way forward. This “New Evangelization” will consist of the principles of Justice, Peace and Reconciliation since this is what the Barundi need most now.
Experience of Suffering as A Way to a Deeper Knowledge of God an Analysis of Job 42:1-6
(Tangaza University College, 2014) Amore Abangiba, Gregory
Suffering has been a perennial problem for all human beings in all generations. When a person encounters suffering, he or she is forced to ask questions that are fundamental to human existence: Why suffering? Why me? What is the purpose of my existence? Recently I had an encounter with two different people at different times. Both of them had gone through some kind of misfortune in their lives. I met the first one in Ghana when I went for my holidays in July 2012, at a valley of prayer managed by the Conventual Franciscans. He had come for a monthly recollection organized by the friars. He had been involved in an accident in which his two kids passed away, and he had his leg amputated. The surprising thing is that he looked serene and sober, no sign of bitterness at his condition. As we got into a conversation he told me he is not bitter because surprisingly even for himself he has come much closer to God than he was. He said he feels God’s presence in his life more than ever before. The accident has been a blessing in disguise for him. I met the other man in Tanzania the following year, in July 2013. He had cancer and was struggling to find money for his treatment. I could see the pain and bitterness that was on his face. He was filled with anger, and as we talked the first thing that came out of his mouth was what everybody in his situation would ask: why me? Like Job, he refused to understand why such a thing would happen to him. What sin had he committed to undergo such pain and suffering? As I listened to him, I started making a comparison between this man and the other who had lost his two children and was himself amputated after an accident. I began to wonder what could have made the difference between the two of them. How come one was filled with joy and serenity and the other was full of bitterness and anger? Was it that one was suffering more than the other, or one had just learnt to let go and live the life he has? As I pondered these questions in my mind, I thought of the answer Job made to God after the latter had spoken from the whirlwind: “I had heard of thee by the hearing of the ear, but now my eye sees thee” (Job 42:5). I saw some kind of similarity in this answer of Job and the man who had lost his two children and had his leg amputated. I thought it might be a good idea to see why some people go through some misfortunes and come out stronger while others become bitter. Through the lens of Job, I want to explore this phenomenon. I want to see how we can get to a deeper and personal communion with God through our experience of suffering. This is going to be done in an exegetical manner, using Job 42:1-6 as our guiding text. In analyzing this text, we will also see how suffering has been understood in the bible as well as how one comes to a deeper knowledge and understanding of God. This will lead us to our main concern: how suffering brings us into communion with God. It is worth mentioning here that in using the term “knowledge”, I refer not just to intellectual knowing, but knowing that embodies the whole person, leading to a deeper and intimate relationship between people.
Pastoral Challenges of Promoting Ministry to the Deaf in the Catholic Archdiocese of Nairobi
(Tangaza University College/Duquesne University, 2015) Nuwagaba, Justus
The section below consists of introductory features to the entire thesis. It contains major information that is required for the clear understanding of the nature of the whole research. It includes the background of the study, the statement of the problem, objectives of the study and research questions, the scope and the significance of the study, the methodology, structure and the content of the study.
Mission as Regeneration Missionary Heritages of the Plan for the Regeneration of Africa
(Tangaza University College, 2015) Santime, Augustin Fene- Fene
On the 18 of September, 2014 the entire Comboni family celebrated with joy one hundred and fifty years anniversary since the first draft of the summary of the new Plan of the society of the sacred Hearts of Jesus and Mary for the conversion of Nigrizia, which was proposed to the Holy Congregation of Propaganda Fide by Father Daniel Comboni of the Mazza Institute. This Plan marked a turning point in Comboni‟s missionary life, specifically in central African mission. This first edition of the draft was followed by others in different languages: French, German and Italian. These other editions got updated depending on the changing situations or the suggestions received from those who read the first edition. The fourth edition, which is the main topic of this paper, for example has a different title: Plan for the Regeneration of Africa. The event of the Plan rather than the Plan itself certainly represents a very important moment in the maturing of the missionary charism of Saint Daniel Comboni. After one hundred and fifty years, the question is, what are the missionary heritages the Church in general and the Comboni missionaries in particular can draw from the Plan? What can the missionary Church learn from Comboni‟s methodology? Is the Plan still relevant in the modern Church? The Plan of the Regeneration of Africa has a lot to teach the Church today as far as mission is concerned. Professor Fulvio De Giorgi who is in charge of Comboni archives pointed out that the Plan of Comboni should be read in terms of discontinuity as growth, Actuality and prophecy, unity, utility and simplicity. That is why it should be noted that the Plan is not a document of the past rather it should entirely be seen as an actual and prophetic guideline for the mission, but only if it is successfully contextualized. It is also necessary to understand the historical context which stimulated the inspiration of the Plan. In this case the main reference is on the eighteenth and nineteenth century‟s missionary activities. In particular such an understanding is the very tool that will help the present Church to contextualize the Plan and consequently see its genuineness and applicability.
St. John of the Cross’s Understanding of God as A Hidden Lover and Its Relevance to the Issue Of Suffering
(Tangaza University College, 2015) Ojukwu, Maxwell Chibueze
The Christian religion is one that is centred on faith in a loving God, who Vatican II says has expressed his love in various ways to us. Jesus Christ is the climax of God’s expression of his love for humanity (cf. DV 3-4). Various writers and Christian mystics have tried to express this love in various terms and symbols. John of the Cross, in line with Scripture and the teachings of the church, presents God as a loving God, who cares for his suffering children, turns their suffering to good and uses it to draw them closer to himself. John presents God as a Hidden Lover who loves his children and purifies them for a life of communion with him. He leads them through various stages and dark moments with his hidden presence. Though we suffer at every moment, God is still with us as the life of John of the Cross testifies. Irrespective of our pains and sufferings, God is still the closest person to us and loves us. He is at the very centre of our being, though we don’t seem to notice his presence because of our present painful condition.
Culture as an Essential Element of Evangelization, a Case Study of the Karimojong of Northern Uganda
(Tangaza University College, 2015) Diyuo, Josephat
Our founder, Charles Cardinal Lavigerie of the Missionaries of Africa encouraged all of the Missionaries going on mission to like the people, like their culture: learn the language, eat the staple food, learn the traditions, share with them their joys and sorrows etc. This has been a motivation, with the hope that, this research will enlighten me more on how to apply the culture of the people in my missionary activities effectively. As a Dagao (someone born from my tribe), I realized in the Catholic Diocese of Wa, Ghana (my home diocese) that people have overwhelmingly embraced the gospel, however, the priests who know the traditions and practices of the faithful have a greater impact on the Christians than those lacking that ability. The above example testifies to the fact that the importance of culture in the process of evangelization cannot be overemphasized. At the end of my pastoral work in Uganda among the Karimojong, I felt the Karimojong are opened to the gospel but still so much attached to their culture which is good but some aspects especially the castle rustling and destruction of life is contrary to the gospel values. The question is how can we find a bridge between their culture and that of the gospel? Hence this research is aimed at enriching my knowledge of the Karimojong culture so as to help me and other missionaries working there do effective ministry.
The Hermeneutics of the Trinitarian Koinonia as a Fundamental Component of Contemporary Christian Praxis
(Tangaza University College, 2016) Oswald, Nkyanungi
This paper is a research aimed at proving my major thesis that the Trinitarian koinonia is an essential and indispensable element of contemporary Christian praxis. In trying to prove my thesis I will draw from Augustine’s De Trinitate whose prominent statement, “If you see charity, you see the Trinity” 1 will be important in delving into the mystery of the Trinity and its relationship with contemporary Christian living. It is on this foundation that Pope Benedict XVI helps us to see the call of living in love through koinonia as having its foundation in the mystery of the Holy Trinity. 2 The fact of living together in the spirit of fellowship by sharing what we have as humanity is a mirror of the Trinity made alive in us. Karl Rahner’s definition of person brings out this relational character of man more clearly. He says: “To be a person is to possess oneself as a subject in conscious, free relation to reality as a whole and its infinite ground and source, God.” 3 In other words, to be person is to be relational. Rahner further explains that “the Greek New Testament term κοινωνία (communion), connotes fellowship in faith…it is the union of a number of personal beings who are joined in society by certain relationships, personal communication, juridical bonds, proximate in time and space or transcendental relations”. 4 It is therefore true that whenever human beings eliminate their capacity to relate with God and neighbor, they are deemed to experience a crisis of alienation as seen in the world today. Hence, the Trinity can be defined as “the name of the fundamental mystery of Christianity, that of the one Nature and the three Persons (Father, Son and Holy Spirit) in God….” 5 Given this situation therefore, this thesis seeks to explore how the problem of selfishness has contributed to human misery and show the necessity of employing new hermeneutics that will improve the understanding of the Trinitarian fellowship as paramount in restoring human fulfillment in contemporary times. For this life of fellowship with one another springs from the Trinity and finds its strength in God like the way a tree survives from its roots that are responsible for supplying it with water, which is necessary for its life.
Ecumenical Co-Operation: A Search For A New Platform For Social Justice And Peace In The Arch-Diocese Of Lusaka In Zambia.
(Tangaza University College, 2016) Namutami, Helen
I chose this topic, ‘Ecumenical co-operation: A search for a new platform of social justice and peace in the Archdiocese of Lusaka in Zambia, following an experience I had. I happened to be at one of the ecumenical meetings in one of the parishes in Lusaka. I was impressed with the discussions. It followed that among many other things discussed under the health sector, representatives from different Churches critically looked at the suffering of the sick people in clinics (Health Centers). The situation actually affected the whole community. Most of the community clinics in the peri-urban areas of Lusaka had very few toilets and no shelters for those accompanying the sick, and very few mattresses in the wards. It became a felt need during the meeting to work together as Christian Churches to address those problems. Consequently, each denomination raised some funds, and cooperated towards the project. This showed how the Churches embraced the common good of the people. The action demonstrated the essence of equality among the people, which is a necessary element for social justice. I thought that such initiatives could go even further by critically addressing the root causes of such injustices and by creating some awareness. This personal motivation could also be likened with the biblical experience of the people of Israel. Peace and justice runs through the proclamation of the word of God as presented in the scriptures. This is portrayed in the history and life of the people of Israel; the chosen people of God. These people had some binding rules of life. Boundaries of their communities were not only maintained by some isolated individuals, but were also observed by the entire community of the people of God. Precisely, prophets like Amos show us that justice is a need in every society. It seems, for Amos, that justice is linked inextricably with life. He does not mention the word ‘Justice’ but what he does and say show justice. He was against oppression, especially that the rich were oppressing the poor (cf. Amos 5: 9-11). In fact, in the Bible, “justice means treating everyone fairly and decently, the way, ourselves would like to be treated (cf. Mark 12:29-31). It involves doing what is best for other people to the best of our ability.” 1 There are acts and situations of social injustice in today’s world, such as: corruption, poverty, political violence, lack of equitable land reforms, to mention but a few. These invite a deep necessity for joint advocacy and action by Churches. Justice must reign in society; each person’s right must be respected. Justice, like charity, begins at home and Christians themselves must be the first to give witness to it. This calls for continual self-examination and conversion. The followers of Christ must therefore, take some necessary steps to disassociate themselves from the many unfair, unjust and dehumanizing corrupt practices which are numerous in society today. All Christian denominations are affected by the plight of the poor and it does not suffice to work in isolation. This signifies that Christians should work together in such a task. In fact, by so doing, Christians will be obedient to the prayer of Jesus: “Father, I pray that they may be one” (John 17: 21). In this context, the underlining principle is unity in diversity. Jesus Christ is the center of all Christians and what he commands should be obeyed. So Christians have to be one even as they evangelize. Otherwise, if they do not work together, they will be contradicting the prayer of Jesus. Therefore, I advocate that, ecumenism, being an existing framework for cooperation, should be open to collaboration among different Churches to bring about Social Justice and Peace in the Arch-Diocese of Lusaka in Zambia. Consequently, ecumenical Churches should be open to work with other denominations in order to alleviate the suffering of the people.
Pastoral Solutions to the Obstacles in the Growth of Small Christian Communities in St. Massimo Parish – Meru Diocese, Kenya
(Tangaza University College/Duquesne University, 2016) Muttai, Moses Muriira
The concept of a community is very well understood by an African because that is the daily practical way of life. As many scholars have observed, Africans find value in life when that life is well shared. When the concept of Small Christian Communities was introduced especially within the AMECEA countries in 1973, the idea was received with a lot of enthusiasm and excitement. It is a fact that in the Catholic Church today in Africa, there are many good things happening. These include an increase in active Catholic Christian population, Christian marriages and growth of Small Christian Communities. According to Joseph Healey who lives in Nairobi, Kenya, there are over 180,000 Small Christian Communities in the nine AMECEA countries in East Africa. Kenya alone has over 45,000 Small Christian Communities almost as many as the whole of the United States. When Missionaries came to Africa to spread the good news, they brought with them many projects and programs. Schools and hospitals were started and built in different parts of the country. Devotional groups were also started especially the rosary of our Lady. This had a big positive impact to an African Christian, but with the introduction of the Small Christian Communities, life changed, a new way of life was introduced. Praying together, reading and sharing the word of God and eventually living the Gospel, was the best idea for the growth of Catholic Christianity for the Church in Africa. It is a fact however to note that Small Christian Communities are neither projects nor programs. Small Christian Communities are a new way of life that is to be understood and lived. Introduction and growth of Small Christian Communities within the Church brought with it many challenges in Africa. Among them is absenteeism especially within men and the youth, lateness to SCC activities, low participation to SCC activities including shared prayers and bible sharing, lack of knowledge on how to establish and run the SCC and lack of interest from some clergy and parish pastoral council members. However the major challenge I experienced at St. Massimo was the size of the SCCs. The members of each individual Small Christian Community were so large, numbers ranging between fifty and hundred families. Therefore, the objective of my paper is to identify these challenges and try to pinpoint the pastoral solutions to some of them especially at St. Massimo Parish, Meru Diocese in Kenya. This will help to strengthen the existing Small Christian Communities, uplift the awareness of the objectives and advantages of belonging and being active in the SCC and creating right attitude towards the establishment of SCC in our neighbourhood.
A Theological And Mission Oriented Religious Formation: A Case Study Of The Formation Process Of The Dominican Missionary Sisters Of The Sacred Heart Of Jesus Of Zambia, Zimbabwe And Kenya Regions.
(Tangaza University College/Duquesne University, 2016) Chama, Mwila
Formation is at the heart of mission. Renewal and growth of the Dominican life is highly dependent on the formation of new candidates to religious life, and promotion of on-going formation. Once candidates are well formed and abetted to be attentive, they could understand the way forward in their assignment and mission as missionaries. Candidates are not formed in isolation, but are part and parcel of other candidates who respond in a similar way to God’s invitation of following Christ within the same congregation. Later, in their community life, they will also encounter members that will have gone through a period of formation and will form a new community. It is during this time then that each one of them will have to hold on to the viable attributes of religious life, namely, prayer, communion, continuous learning and renewal of life in Jesus Christ. In the course of religious life, it seems to me that the majority of the professed members are not in touch with the core of their vocation. After formal formation, that is postulancy, novitiate and temporal formation, interests for mission shifts to a more independent and self-oriented life. Eventually, with perpetual profession, most of the times, members are aloof to community activities and programmes. The meaning of community life, service and mission are questioned. For some who may have the zeal to venture into a mission, sometimes it seems to me that there is some hidden interest. We find some members who overstay in the same position, doing the same thing, now and again, and may become inflexible to any changes or transfers as a result. It is hoped that this study will provoke searching souls and formators, leadership and all the members of the congregation, especially in the regions mentioned, to evaluate the meaning of a vocation and mission. In the process of all these discoveries, there is need to establish the fact that formation is actually the work of the Holy Spirit. If from the very beginning, candidates know what they are up to and who it is that they respond to, the zeal for mission would be kept alive not only in the diverse and strenuous cultural demands, but also in those moments when feelings of uncertainty overwhelm them. Whether in communities where they are familiar or not, they will still respond with intent to that which they are called to. This may even be an opening to respond to the needs of time and missions where the sisters may be needed, both within the countries they serve as well as places that may be completely new. On the whole, the aspect of formation is not only in designated houses of formation. For this reason, this work challenges all members to become aware of the fact that the project of formation for mature mission is everybody’s responsibility. The work of formation is not limited to a postulant, novice or directress. It is ongoing, and each professed member, just like those in initial formation, has a duty to lead by example, and take a firm, but sisterly interest in journeying with others, responsibly. Besides, all members of the Dominican community are not at any time to think that they are better off than those who may join after them. Equally, members are all pilgrims to the full knowledge of the self, and deepening of their relationship with God; to be companions and responsible for one another. In fact, formation for the real members of Christ is an ongoing process which much more proceeds through life in the community than in the formation houses.

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