Institute of Spirituality and Religious Formation

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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.
Jesus as Model of Leadership in Religious Formation
(Tangaza University College, 2001-03) Jilala, Veronica
I believe that each one of us has experienced leadership in one-way or another. For example, if you are an elder brother or sister among your brothers and sisters in your family, you may have had the experience that in the absence of your parents, you were told to look after them. Sometimes in school, you may have been among the student leaders, or maybe as a class representative. All these are ways of experiencing leadership. My own experience of leadership from my culture is so different to some extent from what I have observed and experienced in religious life. Leadership that directs faith to God takes the whole being of a person as flesh and spirit. This led to my desire to develop and see how someone could become a good leader especially in religious formation and on the leadership of Jesus Christ. I know the topic is very broad, and I would not claim to exhaust it. So I will be rather selective. The paper is divided into three chapters. The first chapter is briefly explained what is a religious formation, its stages, purpose, process and who is a formator with her/his formees. Then, I will sketch the challenges, problems in the process of formation and necessary skills for formator to exercise effectively. The second chapter deals in leadership of Jesus Christ as a model where Christian leadership is rooted. I will approach it by emphasizing the origin, and modality of Jesus' leadership in the image of shepherd and servant. I will conclude this chapter with these characteristics that are rooted in love. The third chapter will point out Christ-like leadership. It will speak of the purpose of leadership as the growth of a person and community. I will analyse requirements for leadership that include willingness to be contact with God and seek wisdom from him. Lastly, I will summarize by sketching the attitudes of effective leadership in form of love, service, living and sharing.
Discerning Leadership Qualities At The Novitiate of the Holy Rosary Sisters With Reference To Jesus and Bishop Joseph Shanahan As Models
(Tangaza University College, 2001-03-19) Ogoo Ezeibekwe, Antijonia
Change is a fact of life and so the increasing awareness of the shift from the traditional view of authority to empowering leadership is a contributing factor to my choice of topic. Briefly, the traditional view of authority was based on the assumption that people were powerless and deeply flawed. These deficits could only be remedied by a few great authoritarian figures. Authority was then seen "as the power or right to give command, enforce obedience, take action or make final decision." This notion of authority encouraged a lot of restrictions and control. The results were lack of freedom, immaturity and irresponsibility among others. However, the term 'leadership' is now being used in a way that is becoming characteristic of our time and symbolic of the shift that we are experiencing. Helen Doohan notes, the contemporary focus on leadership indicates a shift in emphasis from power, position and authority to a relative situational quality and a participative involvement on the part of all."2 Therefore, a leader is a person who calls, points out the way and invites others to follow in freedom. This is why Anthony D'Souza describes Christian leadership thus: it * seeks to be of service, rather than to dominate. * encourages and inspires. * respects, rather than exploit others' personalities. * reflects, prays and acts on Jesus Christ's words "Whoever wishes to be first among you, shall be your servant, even as the son of man came not to be served, but to serve, and to give his life as a ransom for many (Matt. 20:27).2 Therefore the central role of Christian leadership is an expression of dialamia or service, the service of listening and persuasion, not exploitation on account of one's position. The author of epistle to Peter says, "Do not lord it over those assigned to you, but be an example to the flock ( I Pet 5T3)." So leadership commends itself most of all by sincere, active and authentic love that arises from an understanding of the whole people. The leader then enables them to mobilize their resources in order to achieve goals mutually held by both the leader and the people. My choice of topic is also greatly influenced by the uniqueness of the formative ministry in the Novitiate. At the heart of formation in the Holy Rosary Novitiate is a leadership that thinks well and clear about those in formation. The formator as a leader sees herself in the process of leading the young women who in turn will lead others. If this is so, then there is need for her to be acquainted with the leadership qualities of our great models- Jesus and Bishop Joseph Shanahan. What were their legacies? Is it possible to lead after their minds and hearts? What then are the essential qualities of a leader in, the Holy Rosary Novitiate today? We shall reflect on and discuss these questions in the course of this work. The aim is essentially to help me and others to be integrated leaders. Chapter one explores the historical background of Bishop Joseph Shanahan , his missionary endeavour in Nigeria. He was the heroic figure who accepted to be the special instrument of God in the founding of the Holy Rosary Sisters. Chapter two delineates the elements in Bishop Shanahan's Spirituality. These are still relevant to contemporary leaders and so we will also explore Bishop Shanahan's contributions to the formation of the Holy Rosary Sisters. Chapter three begins with a reflection on the Holy Rosary Novitiate formation process. It is unique and wholistic. It also aims at formation of future leaders and so the inspiring and empowering leadership qualities of Jesus and Bishop Shanahan as models will be explored. Their life-giving leadership qualities made them to do something beautiful for God and humanity. Therefore they are indeed sounding board for understanding leadership in the Holy Rosary Novitiate. The formator as a leader contributes immensely to the wholistic formation of the young women. Therefore, Chapter four will explore the leadership qualities that are necessary to help het: to accompany those in formation. Her leadership qualities will allow for genuine freedom, openness, personal dialogue, maturity and responsibility. The leader herself derives strength, wisdom and patience from her constant communion with the Lord because unless the Lord builds the house, in vain do its builders labour (Ps.126/127). Finally, this work does not claim to exhaust this topic. It is only an attempt to highlight the uniqueness of the Holy Rosary Novitiate formation and the essential qualities of the leader in the formative ministry based on our models, Jesus and Bishop Shanahan. There could be more researches on the inspiring styles of leadership. This could elicit new insights for contemporary leaders in the continuation of the ministry of Jesus Christ. The way has been opened, the work of the spirit continues!!
Inculturation - Incarnation: The Challenge of Religious Life In The Third Millennium
(Tangaza University College, 2001-03-19) Angelica Aguilar Ochoa, Paula
Today, in our changing world, we Religious are experiencing a period of crisis and of witnessing. We are living in a time of rapid change where globalisation is taking place. Our world has been defined as a "Global village" where cultural change is greatly impacting the local culture.' Understanding culture as our way of being human in the world, as our identity, we can see the influence of a global cosmopolitan society coming to tell us how to live, to feel, to act and react... This global culture is passing through our hearts and minds and it is reflected in our behaviours. For example: we can see here in Kenya Christian youth knowing "something" about the cultural heritage of the clan/tribe they belong to, but rarely this knowledge has been integrated, reflected upon and challenged so as to have a clear stand in their behaviours and options as members of the society. Few people have been able to discern which are the cultural values2 the person has received, which are the ones that this global culture is presenting and which are the Gospel values one uses to make a choice in his/her way of living. As daughters and sons of their times they are experiencing a dualistic life standard that weakens their self-identity, sense of belonging and the all-embracing African worldview of the human person.3 Consequently, we can say that we are experiencing a state of total confusion in a society of frustration and addiction. Although in a false way, addictions supply what the real cultural values formerly provided in terms of self-identity. These changes that we are facing are taking place so fast that awareness of them seldom has room in our daily lives. They leave no space to reflect, integrate and make choices about questions like: Who am I? Who am I called to be? To whom do I belong? How to deal with so many different issues: anger, stress, 'freedom', war, hatred, the mass media, consumerism, new forms of Gnosticism, etc. This is happening not only in Africa but in other continents as well. This general situation, of course, also affects the life of the Church. The Church as a body is composed of different members who belong to different social, economic and cultural backgrounds. As in the society, we are experiencing a period of transition. self-awareness and self-emptying, such as the one of the Father who, moved by perfect love that is God's essence, was revealed in the Son, the Word. Thus, God humbled himself, taking the form of a humankind who collaborated and participated in freedom in the salvation of humankind (cf. Phil 2:6-8). It is through Mary who in total availability to God was overshadowed by the Spirit, that the Word, the Son of God, became one of us in response to the Father's love. The Incarnation, something no human being could ever have imagined, constitutes a dangerous memory6 for us, prompting us to be what we are called to be (Chapter 2). That is to know ourselves as well as the Gospel' and the charism' of our institutes, in such a way that Christ may be born once again in each one of us, in our communities and consequently in the Church and the society (Chapter 3). We are called to the integrity of a prophetic love that has as its core the Kingdom of God. As expressed in the Beatitudes which embody a spirituality of conflict so necessary and urgent in the current times (Chapter 4).
Celibacy and Intimacy: A Gift of God among the Sisters of Our Lady of Kilimanjaro
(Tangaza University College, 2001-04) Mkwizu, Germana
This essay invites you to look at the meaning of celibacy and intimacy as an integral dimension of religious life and virtue. I choose celibacy as a virtue and gift from God at the same time freely received. It ought to be an individual free choice. In order to make a mature choice for celibacy, the intimacy between, God, the neighbour, and us must be strengthened. The study will remain within the limits and requirements as set out by the rule in the Academic Year Book of Tangaza College. The work totals three chapters. The first chapter is a general introduction and .autobiography, statements of the study, objectives of the study, scope and limitation of the study, definitions of the key terms, the nature of celibacy and intimacy, the relationship between celibacy and intimacy, and the spirituality of religious life. The second chapter will examine celibacy and intimacy according to the spirituality of the charism of the Congregation of Sisters of Our Lady of Kilimanjaro (S.O.L.K.), its modality, celibacy and intimacy in relation to the Pare culture or tradition, and celibacy and intimacy as a gift of God. The third chapter will outline how celibacy and intimacy are challenged in today's world, the struggle with celibacy and intimacy as a gift of God, theological foundation of intimacy and celibacy, the application of the study and personal reflections and conclusions.
Childlike Simplicity and Our Lady in the Congregation Of The Little Children of Our Blessed Lady
(Tangaza University College, 2001-04) Muchingami, Florence
At the heart of humility or childlike simplicity lies faith. Faith gives this virtue value and this faith means trusting someone. Little ones according to the Gospel values are always cheerful for God is not happy to see long faces. In the world today most people prefer to discuss humility rather than live it and with that they never achieve since the true source and meaning of humility are to be found in God alone. My intention is to find some practical examples of living humility as God wants. It has been my desire since my Novitiate to explore the charism of our congregation. I am privileged this third Millennium to begin exploring this theme. I say this because what the paper contains is very limited and I feel there is more unwritten material to enrich me in the exploration of this childlike simplicity. The gift of my studies in Tangaza College has made it possible and I thank God for that. Our founder thought it best to give us childlike simplicity as our Charism and Mary our Blessed mother as our advocate and patroness. "Nothing is higher than humility says saint Ambrose, since humility is highest placed of all". In gratitude therefore, under Our Lady's patronage I would like to explore the relationship between Mary and our charism and how we as a Congregation can follow suit. The first chapter is going to be our founder Aston Chichester's biography together with the history of our foundation and the Charism and Spirituality of the Congregation. The second chapter concentrates on the theme and sources. This is to consider childlike simplicity in the Gospels i.e. (Mt. 18: 1-4) and in other sources like in the Benedictine spirituality whose contribution seems to have enriched our founder, in St Francis of Assisi whose humility he asked us to reflect on and in the Ignatian spirituality that was our founder's own. I consider too St Therese of the Child Jesus whose simplicity he asked us to contemplate on. The third chapter is focused on Our Lady and the Congregation. This would include elements of her Immaculate Conception, one of our feast days as a congregation. I will also consider her model in living childlike simplicity as well as her challenge to the congregation. Chapter four concentrates on integration of the element of childlike simplicity in one's life. I will concentrate on formation in the congregation. The virtues that surround childlike simplicity are numerous and call for a lot of contemplation in order to bring the message home. In all 'what God wants is poverty of spirit, the denial of covetous desire and the charity of self-giving, which alone opens the heart of perfect love of God and generous love for others'.1
Discipleship of the Canossian Religious Women in Africa
(Tangaza University College, 2001-05) Imelda, Simon
It has been a great pleasure for me to Nvri te this paper concerning women discipleship because the call of women to discipleship is one of the major concerns of today's society. This long essay is divided into four chapters. The first chapter explains to us the historical foundation of the discipleship of Canossian women in the 18th and 19th centuries. It gives the information of how our Mother foundress, St Magdalene of Canossa. started the Congregation of the Canossian Sisters Daughters of Charity. It tells us about her call to religious life, the struggles she went through for the service of the poor. It also deals with the political situation of her time in Italy and the spread of the congregation in other parts of the world and especially in Africa. The second chapter introduces the main issue of women discipleship in the Bible. The main insights of the vocation of women to discipleship are taken from the New Testament. It helps to understand the call of women to discipleship, the cost, mission and dedication to discipleship. The last part of the chapter includes the call of the Canossian women to discipleship in the world of today. Therefore it calls all the disciples of Jesus to make him known and loved, especially among those who don't know him. The third chapter gives us the picture of the troubled life situation of the African people. It underlines the social problems that have come up in Africa due to the rapid social change and technological development, which is growing faster in the African world today. It expands on the increase of evil in our African society like: political upheavals, poverty, and an increase of slum dwellers and sicknesses like Aids. In order to respond to the needs of the people, the last chapter focuses on the importance for the religious to have an integral human formation, whereby the whole person is involved. For the religious to become true disciples of Jesus Christ, they should be able to acquire profound human and spiritual formation. They should be well informed about the concrete issues taking place in their society. Therefore the Canossian Sisters are called to prepare the social ministers, counsellors, and the ecologists to read the sins of the time. To enable formation to take place in the hearts of those in formation, they should get in touch with the suffering of people around them. I have concluded that both human and spiritual development should be the prerequisite in our formation houses.
Violence Against Women in The Pandora Slums of Nairobi - City: A Theological Reflection
(Tangaza University College, 2003) Olobo, Leonard
Violence against women has become a worrying phenomenon in the Kenyan society today. It is therethre urgent and right that a deep and searching study should be done on it. This work is mainly on violence against women and the effects it has on them. We present the study in four chapters as follows: Chapter one gives the background of the topic. It defines the term violence against women, and how the world today has expressed deep concern about violence against women. It also gives the description ofthe study site and discusses the statement of the problem, the objectives of the study, hypotheses, research methodology, the limitations of the study and the significance of the study. Chapter two presents violence against women. Different types of violence against women are exposed here. Some pictures to illustrate the violence are also provided. Chapter three deals with violence against women in Dandora giving the different causes of violence there. In chapter four, the discussion is centered on the theological reflection of violence against women. We use both the Old and New Testaments for this purpose. There are some proposals for the way forward that follow. The chapter ends with a summary of our research work and the conclusion.
When Islam And Christianity Meet A Case Study: Sololo
(Tangaza University College, 2003) Jaime, Alvarez
In the year 2001, 1, together with a confrere of mine, spent two months in Marsabit, where we joined the religious community of the parish in their evangelising and pastoral work. One day before our departure, we went to bid farewell to some families that had been especially close to us during our stay. A mother of one of those families looked really sad. She pleaded with us to come back in the following words, "We really need people to encourage us to stand firm on our Christian faith. These days some Christians are giving in to external pressure and are becoming Muslims." On my way back to Nairobi, these woman's words kept on echoing in my mind. Sonic questions started, little by little, arising and made me take her request seriously. Flow can we, missionaries, strengthen the faith of the Christians when they constitute a minority amidst a successful and attractive Muslim majority? How can we, at the same time, promote dialogue and collaboration between Christians and Muslims? What makes Islam be so appealing in this area and how does the success of Islam in the region challenge the local church of Marsabit? These and other questions helped me realise the importance of this matter and I decided to use the writing of this Long Essay, required by Tangaza College, as an opportunity to deepen my understanding of this issue. Consequently, the local church of Marsabit has always been in my mind and heart in the course of the elaboration of this work and it is to her that I dedicate the fruit of my effort. As soon as I presented the theme of the essay to my moderator, he urged me to follow the "Pastoral Circle" in my undertaking. "There are four major "moments" that constitute the Pastoral Circle: Insertion, Social Analysis, Theological Reflection and Pastoral Planning for action." Thus, these have been the four steps that I have taken in the elaboration of this Long Essay on Muslim-Christian dialogue. Insertion. I spent one month (July 2002) in Sololo, a small town of the diocese of Marsabit, characterised by the predominance of Islam. Sololo became, therefore, the centre and focus of my study. There, besides joining the religious community of the parish in their pastoral work, I interviewed thirty persons,2 mainly Christians, on the issue of Muslim-Christian coexistence. Social Analysis. My personal experience in Sololo, the interviews I made and an extensive library research (carried out, especially, in the Kenya National Archives), have been the tools I have used in the working-out of the social analysis of Sololo and its religious plurality. This social analysis is particularly characterised by a historical approach. Theological Reflection. I have tried to show how Christian faith is linked to dialogue in the concrete context of Sololo. In this reflection I have based myself on the culture of the people of Sololo, the Word of God and the recent Catholic teaching on interreligious dialogue. Pastoral Planning for action. Finally, I have drawn up some pastoral suggestions, both at parish and diocesan level, which, I believe, are important in order to improve dialogue and collaboration between Christians and Muslims in the area. This process was concluded with the final writing of this essay, which consists of three chapters. The first one describes the geography, people and social challenges of Sololo. The second one presents the history of both Islam and Christianity in Sololo. And the last one deals with the current situation of Christian-Muslim coexistence in Sololo and proposes some pastoral guidelines based on the certainty that every Christian is called to be a minister of dialogue and collaboration. It is important to mention that this work has been done from a Christian and Catholic perspective. Nevertheless, I have tried, as much as possible, to take into account Protestant and Muslim positions on different matters. I would like to finish this introduction by recognising that I have only been one month in Sololo and three months, all together, in the diocese of Marsabit. Thus, despite exhaustive research, my knowledge of Sololo and its context is still limited. It is the task of church leaders and other Christians of Sololo and, generally, of the diocese of Marsabit, to confimi, purify and apply whatever helpful is found in this work.
Traditional African Funeral Celebrations, A Challenge for Mission Today
(Tangaza University College, 2003) Akeriwe, Raymond M.
Traditional African Funeral celebrations, A challenge for mission today: Case study of Navrongo/ Bolgatanga Diocese (Nav/Bolga Dio,), Upper East Region (HER) Ghana, West Africa. This is my contribution to the on going discussion on an area that has for a long time posed a pastoral problem in my area of study and a bid to forge a way forward in coming up with an acceptable and workable proposal as far as African traditions and Christian values are concerned. My purpose in this work as an African, and an indigen of the Nay/ Bolga Dio. [UER Ghana] , is that, I consider the issue of death related rites to be of great concern to the local people. It is an area that touches on the very lives of the people, as such a close look at it may give us a clearer understanding of the phenomenon of death and its effects on the people. There is an identity crisis here, who are we? Western Christians or African Christians? Christians of this diocese are first and foremost African, before becoming Christian, people with a culture that defined their whole world view and perception of life. This is an area of real concern for the African Christian in that she/he is tom between tradition, cultural demands and the Christian faith. There is the need to protect one's place in the African hierarchy which is very important to the elders. This defines one's place too in the here after, therefore all that is necessary [ Living an exemplary life, good moral and religious standing] to get to the other side must not be overlooked. Initial perceptions of African Traditional Religion (ATR) by the early Europeans, missionaries were very much distorted, biased and damaging. ATR was described as evil, barbaric, primitive, diabolic', thus converts were uprooted completely from what they believed and knew and introduced to a whole new way of life, religion and culture. Many lost their identity through this and those who have come after them have since not found their faith and place in the traditional set up. With the current of inculturation blowing across the Church today, there is need for a rethinking on the life of the Church on the continent of Africa. There is a need for an inner reconciliation of many Christians in Africa, Nav/Bolga Diocese particularly, who live in deep conflict between their sincere belonging to Christ and their need to treasure the gifts bestowed on them by God through ATR. The Churches focus today should be geared towards a progressive development of authentically African forms of Christian life, celebration and thought. This brings about an enrichment of the catholicity of the Church as her message is constantly re-expressed in the Church and religious traditions which show the active presence of God's generous providence at work in every human context throughout human history. As Fr Domingues (mcd) rightly puts it [in his course presentation notes for Tangaza college - Inter-religious dialogue. 2000] ATR is of a great theological value to Christianity. It is the concrete historical way in which God has providentially been, somehow dialoguing with millions of persons, in their social, cultural and religious lives. Their concrete religious practices, traditions, belief systems are the concrete context in which God offered them some light on his own mystery. In a special way, God communicate and dwells with them. There is a context in which God offers African cultures the Holy Spirit, in such a way that they have a real possibility of answering to God's invitation of becoming partners in the paschal mystery of Christ. [(IS 22] . There is a real possibility of finding in ATR some real revelation of God [in her rites, art, poetry, proverbs etc] and some genuine human response to it in faith. This encounter and response however does not exclude that fact that such revelation and faith be mixed with much human sinfulness, corruption, in the concrete cultural, social and religious life of the African peoples.
Who Is My Father? A Study of The Icon of The Father According to Luke 15,11-32
(Tangaza University College, 2003) Kaipa, Martha
"I shall get up and go to my . father... ". At the surface level, this statement may not be so problematic to most people. However, if one goes deeper in uncovering the meaning of the words, one may make a surprising discovery. The challenge that lies before every reader in all ages is to give a satisfactory answer to this question: Who is my father? Society of today shows that human nature has not changed. All cultures, ancient and modern, tend to keep searching the true face of the father. The main aim of this long essay is to give a true icon of the Father, whom every human being longs for. The parable of the prodigal son is among the most famous of Jesus' parables. The image of the downtrodden and repentant prodigal son, the rejection by the self righteous elder son and the loving embrace of the forgiving father have inspired many artists and writers. Despite the power of the parable images, its exegesis is beset with problems.' The pious Jews of Jesus' time were complacent as to who was to be regarded as "the lost". In the Jewish culture, the term "lost" indicated something to search for. Jesus indeed came to look for the `lost'.2 He was criticised for mixing with the 'lost', outcasts of his society. However, Jesus revealed the loving face of the father. This became a challenge to all fathers of all times. Some readers have challenged the authenticity of the scene with the elder son or the realistic depiction of the legal situation. Perhaps even more ironic, readers of Luke's Gospel have identified with younger son while insisting with Luke that an audience of Scribes and Pharisees would have identified with the elder son.3 It is in this parable of the prodigal son that values of Jewish culture are challenged to the core. Can this parable today challenge our established values? The answer to this question can be understood if these two questions are considered: the first — when Luke the evangelist wrote the parable what was his point? The second — What was Jesus' view in teaching this parable? Researches show that this section is one of the most studied parts of the Gospels. Many people have studied it from different angles and thus called it according to their intended purposes. The story has received exceptional praise and attention. F. Sommer, for example, called it "the greatest short story ever told", and J.E. Compton calls it "the greatest of all Jesus' parables". The traditional title "The prodigal son", dates back to the patristic period, but more recent discussions question its aptness. German Bibles and scholars name it "the lost son ".4 Jeremias calls it "the parable of the father's love ".5 Schweizer named it the parable of the "powerless almighty Father". Some writers have even called it the parable of "the prodigal father". The African Bible entitles it as "The merciful father".6 The titles might differ but the decisive point of the parable is that Jesus vindicates the proclamation of the Good News to the despised and outcast. Throughout our study, we maintain the traditional title — "The prodigal son" —, although the research focuses on the icon of the father. In our investigation we follow the exegetical and descriptive method. Our study is divided in three chapters. In the first chapter we will discuss the historical and literally context of the parable of the prodigal son. This will allow us to examine the use and the characteristics of Jesus' parables. We will also look at the religious context of our parable in order to understand better its message. The second chapter will analyse the message of the parable, with a special attention to the image of the father. A special attention will be given to the main characters of the story, the father, the younger son and the elder son. In the third chapter of this study, we will investigate the ways in which the message of the parable can be implemented in our society and the Church.
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.
Understanding African Mystical Powers in The Biblical Perspective: Among the Akamba Community of Kenya.
(Tangaza University College, 2003) Ndunda, lifwania Andrew
In the contemporary society which is blessed with all sorts of technologies, science. and medicine; it sounds unbearable to speak of mystical powers. Many people would piously deny the existence of such a notion and call upon its burial. Those bound and committed to different religious denominations and sects will, with certainty, offer an open denial to the thought. leave alone mentioning it. Critical study reveals that, though many African Christians refute this notion of mystical powers. it is still a life and strong among many of their members, including African cities and religious circles in new forms and formulas. Hence, unless it is thoroughly revisited holistically and in a positive manner, the so called Christians in the African church will only live and remain at a nominal structural standing, that is Christians by name. Hence, the real impact of the gospel; the living faith in Christ will remain in total absentia. In this study I am interested in examining critically the notion of mystical powers as a pastoral issue among the Akamba community of Kenya in East Africa. For up to today the Christian faith still battles with various issues of mystical powers. To achieve this I will first present the general understanding of mystical powers in Africa. this will be followed by mystical powers among the Kamba community. After, I will present the Biblical understanding of mystical powers. This will be followed by a highlight on how we can tackle this issue in a pastoral perspective. A general conclusion will serve to give my personal stand on the understanding of mystical powers and how we can deal with them in our pastoral contexts.
Touching Hearts: Mentoring In Lasallian Spirituality
(Tangaza University College, 2003) Sanchez, Agustin Ranchal
As early as in the seventh century A.D., Dorotheos stated: "No man is more unfortunate or nearer perdition than those who have no teachers on the way to God."' Mediation, spiritual direction, accompaniment, mentoring... are all synonyms for the art of going hand-in-hand with others during their life journey to help them. see more clearly the path to God. Saint John Baptist de La Salle, the founder of the Brothers of the Christian Schools, was a dedicated spiritual mentor who had been influenced by the contemporary spiritualities. As a guide for his Brothers, he adopted a unique style of mentoring that has become a significant part of Lasallian spirituality. As the founder of an institute of lay Brothers devoted to the Christian education of children and the young, he also formulated how the Brothers as mentors were and are to approach their pupils. Almost three centuries after his death, Brothers and Lasallian partners try to be faithful to De La Salle's inspiration to be "ministers and ambassadors of Jesus Christ" for young people, especially among the poor. The aim of this essay is to define the principles that John Baptist de La Salle used to mentor his Brothers in the various aspects of their lives and in their ministry, as well as the principles he proposed to mentor students. What has motivated me to write about this topic? I am strongly convinced that in the midst of the rapid changes in our society, religious life, and the Church, good mentors are required to guide others in their search for the knowledge of the truth coming from Christ as the means to discover their own identity. In addition, the Brothers of the Christian Schools, as lay religious educators, have numerous potentialities to respond to the always-urgent need to be models, guides, and mentors for present and future Brothers, as well as for the students who will be entrusted to their care. While the Brothers are the heart and memory of the Institute, thousands of lay Lasallian partners are called today and tomorrow to share the charism and mission of De La Salle. The limitation of pages has forced me to focus exclusively on the Brothers, though virtually all that is presented here can be applied to our lay Lasallian partners as well. Further research upon the specificity of the Lasallian mentoring for and from lay partners would be tremendously useful and complementary to this paper.
The Search for A Way to Imitate Christ: An Answer to Religions Contemplative Evangelizing Missionary Life
(Tangaza University College, 2004) Nyabena, Joseph Orina
The purpose of this study is to explain the NA [1)s in which the imitation of Christ has been lived by the Christians throughout the history of the Church. It also aims at giving an answer to Religious Contemplative Evangelizing Missionary men and women who are searching for holiness and perfection of charity in the midst of this secularized world.
Mentoring in On-Going Formation
(Tangaza University College, 2004) Aririatu, Evelyn Akuoma
During my studies I constantly heard people talk about the ministry of mentoring, thus, my interest and choice of this topic. In this long essay I would like explore the meaning, the depth and application of this ministry. In the process of my writing, I hope to focus on mentoring and its place in Religious life after final vows. The reason for this is that, this aspect of mentoring seems to be neglected or overlooked by many religious congregations, concentrating, as they do, on mentoring only in Initial Formation. The other strong motivation for my choice of this topic is the fact that on-going mentoring was very much valued and encouraged by St. Julie Billiart our Foundress. From her writings I have discovered that, she spent most of her time mentoring her sisters during her lifetime. She encouraged and mentored our early Sisters in love and friendship. The success of this small group of women was due in no small amount, to her constant attention to their spiritual and professional development. Today I feel there is a need for our sisters to review, and reclaim this aspect of our heritage of mentoring. We need to read again her letters to her young sisters and allow ourselves to be once again inspired by her gift of mentoring. For the need of our sisters to have a spiritual and a professional companion in their life journey is still relevant today as it was then. These are the issues this long essay hopes to address. I will start with the definitions of mentoring, and will also look at the general foundation of mentoring, as it appears in the Old and New Testaments. Central to this is Jesus who is model and mentor par excellence. No discussion of the role of mentors could ignore its place in African Traditional Culture where it is a long established tradition and is intrinsic to the development of young Africans. Finally in the last chapter I will deliberate on the importance of on-going mentoring and make some recommendations. So I welcome all my readers to join with me in this reflection of my long essay on mentoring, perhaps my story may not be different from yours.
A Five- Day Retreat to The Novices of The Missionary Sisters Of the Catechism
(Tangaza University College, 2004) Simiyu, Dorcas
Who is a disciple? In the Christian tradition, a disciple is one who answers the call to follow Christ as a baptized person. Who is a disciple? lie or she is a person who accepts the teachings of Christ, his values and direction in life and also accepts and lives his commands in all situations. So as we accept Christ as our model of life and do what he commands us to do, we become his disciples. The call to religious life is a deep manifestation of discipleship. This call is both a mystery and a grace. The principal motive behind God's choice of a particular individual is his special love for the person. It is for this reason that the retreat conferences I am planning for a five-day retreat will consist of different aspects that will enable the novices to enter more deeply into their call as disciples of Christ and help them to become more intimate with him as religious women. For the five days the themes will focus on discipleship as follows: I s' day The call and response to Christ's voice rd day The call to religious life 3rd day Staying with and learning from Jesus 4th day Mary as our model of discipleship 5'1' day Being sent to mission by Christ himself In every conference there will be some personal reflection, my personal meditation; a social application that will enable us focus on our own life in relation with others; and a pastoral application which implies that after sharing the word of God among ourselves Who is a disciple? In the Christian tradition, a disciple is one who answers the call to follow Christ as a baptized person. Who is a disciple? lie or she is a person who accepts the teachings of Christ, his values and direction in life and also accepts and lives his commands in all situations. So as we accept Christ as our model of life and do what he commands us to do, we become his disciples. The call to religious life is a deep manifestation of discipleship. This call is both a mystery and a grace. The principal motive behind God's choice of a particular individual is his special love for the person. It is for this reason that the retreat conferences I am planning for a five-day retreat will consist of different aspects that will enable the novices to enter more deeply into their call as disciples of Christ and help them to become more intimate with him as religious women. For the five days the themes will focus on discipleship as follows: I s' day The call and response to Christ's voice rd day The call to religious life 3rd day Staying with and learning from Jesus 4th day Mary as our model of discipleship 5'1' day Being sent to mission by Christ himself In every conference there will be some personal reflection, my personal meditation; a social application that will enable us focus on our own life in relation with others; and a pastoral application which implies that after sharing the word of God among ourselves
Ecumenical Dialogue As Credible means Of Evangelizations
(Tangaza University College, 2004-02) Kola, Luc Regina
Divisions have been a problem in the Church since the earliest days, and the call to reconciliation and communion has also been present in the Church since its beginnings. In our time, however, the effect of the divisions that have given rise, not just to internal dissensions, but to churches that are doctrinally and structurally divided from one another, has been seen as serious infidelity to the will of Christ and to the mission of the Church: "I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also be in us, that the world may believe that you sent me.... So that they may be one, as we are one" (Jn 17, 20-22). The modem ecumenical movement is a response to this situation of sinful division, which has affected Africa as elsewhere, even though Africa was not involved in the original disputes that gave rise to the divisions it has inherited through the different mission churches. Many African countries just celebrated one hundred years of evangelisation. It is quite amazing and astonishing to notice the multitude of Christian churches in some African cities and towns, as it is the case in Kampala. As part of my missionary formation I was in Uganda for my apostolic training. I was rather challenged by the rivalry and open dissensions between the different Christian denominations in all spheres of life. As I prepare myself to start my ministry as a missionary in Africa, the theme of ecumenical dialogue among different Christian churches challenges me. It calls me to be more actively an agent of Christian unity. But why bother about ecumenical dialogue and the credibility of evangelisation? My own background motivated me to reflect on the task of 3 evangelisation and my mission as a Missionary of Africa in a continent that is sometimes torn by religious rivalries. I come from a family where my parents are members of the Assemblies of God (Protestants), and some of my brothers and sisters are Catholics (my elder brother is a Roman Catholic priest since 1991). I was born in Cote d'Ivoire where like in any other African country there are many Christian denominations. But I never experienced rivalries or dissensions among the Christians. On the contrary members of the same family, like mine, went to different Christian churches but they always lived in peace, harmony and mutual understanding. They never allowed the religious divisions to take over the family unity and values. In order that the mission of the Church in the world may be more credible, and that humanity may ultimately be reconciled in Christ, we propose to examine the ecumenical situation in Uganda. This essay is an attempt to look at the ecumenical dialogue in the light of Christian disunity. The first chapter describes the pastoral situation and method of evangelisation at the time of first evangelisation in Uganda. Though the analysis shows that there have been great rivalries and divisions between the Anglicans and the Catholics who first evangelised Uganda, there is still hope for ecumenical dialogue between the Christians as shown in the consolidation. The second chapter examines the ecumenical dialogue in evangelisation, evaluating the positive achievements, identifying the negative factors and proposing further positive actions based on the catholic principles. We also look critically at the missionary ecumenism based on Vatican II and the importance of ecumenical dialogue. The third chapter studies the ecumenical dialogue as a credible means of evangelisation. It takes into account the mission and common witness, and collaboration 4 between churches. The challenge is that dialogue is a new way of being church for all Christians: the concrete ways of dialogue between Christians especially at the grassroots. St Paul still challenges Christians of all denominations: All the same, I do appeal to you, brothers, for the sake of our Lord Jesus Christ, to make up the differences between you and instead of disagreeing among yourselves, to be united again in your belief and practice. From what... people have been telling me, my dear brothers, it is clear that there are serious differences among you (1 Co 1, 10-13).
A five-day retreat based on the theme: Introducing Postulants to Silence and Prayer
(Tangaza University College, 2004-04) Nekesa, Mildrate
The exercise of recollecting the divine word in our hearts, amid silence and interior peace, is a Christian tradition handed on to believers as a spiritual heritage. It dates back to Christ, and has continued from the early Church to the present. We do this after the example of Jesus who made forty days of prayer in the desert before the beginning of his public life. "Retreatants down the centuries have therefore imitated Christ, the retreatant par excellence". In our time we hear of people going on retreat: members of organizations, political parties, committees in the Church or in other organizations, having a day or two-day retreat, held in some unusual environment outside their normal places of operation. They pull away from their duties to be by themselves, which is necessary because it enables people to focus on what has been going on for some identified period of time. Christians need to have these moments to pay attention to their lives in general. All of us need some quiet place to realize this. Our spiritual journey is initiated by God, and at his initiative, he invites us to a deeper knowledge and intimate relationship with him. Going on a retreat is a way of responding to God's invitation that we experience through the desire to know him. Christians go on retreat because of the need to deepen a personal relationship with God. If one wishes to discern the various movements of the spirit experienced at deeper level of one's being, a period of retreat would serve for this. As James Neafsey has written,Such an understanding of withdrawal from daily activities and the noisy environment of our daily life remains an important motivation for retreats. We have possibilities of making thirty days, eight days or six days of either a preached or a guided retreat. The focus of this essay however is a five-day preached retreat for the postulants of the Benedictine Sisters of Divine Providence, whose main purpose is to deepen the prayer life of the young women, so as to bring them to greater conversion drawing them closer to the Lord. These retreat conferences are aimed at introducing the participants to silence and prayer. The purpose of the selected themes is to foster greater listening to God in Scripture and a deepening of the postulants' relationship with him and with one another, giving value to the Word contained in Scripture.
Planning A Novitiate Formation Program
(Tangaza University College, 2004-04) Atieno, Benter
By our virtue of Baptism as Christians, we are called to holiness, which is a process, as it cannot be achieved at one go and formation is one way of growing into it. "Formation is the of discovering Christ in oneself, ones community and in the world of cultures. Through ones community, trained guide, study and work candidates are invited to growth and explore their own faithfulness to the Gospel message." This process frees and prepares the human heart to be united with its Creator. When the Divine power through Gods' grace working in us touches the human heart, a person is bound to respond. The act of responding to the movement of the Spirit brings transformation. Transformation is surrendering to God and living following in the footsteps of Christ " During formation, one takes the responsibility to grow in the knowledge of Christ by liberating oneself from the constrains of, personal sin, ignorance of pastoral skills necessary for Christ mission today, social and cultural orders like prejudices" There are two types of formation in religious life namely, initial and on- going formation. Initial formation takes place while one is still in the early stages of Religious life, aspirancy, postulancy, novitiate, juniorate or scholasticate, for the male congregations. During this stage depending on each congregation a program or syllabus is designed to guide the candidates to experience and enter into a deeper union with God. The program assists them to acquire the desired habits and attitudes, which enable them to mature in their faith and service of the church in their various respective congregations. The second type is on-going formation which is a life long process. This is where individuals are responsible for their own formation after final vow or commitment or ordination for men religious In this project I am focusing on the novitiate stage which falls under initial formation. Novitiate is the stage between postulancy and juniorate or scholasticate for men religious. This stage is important because it marks the beginning of ones journey to lead a consecrated life. It is a stage that needs to be handled with care to foster smooth transition from lay life to Religious life which entails radical change and total self-giving to God. This is not the whole program but the person using it is free to choose or add what is beneficial to the candidates. The topics I've chosen are essential ones that one could always begin fronviwith.

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