School of Theology
Permanent URI for this community
Welcome to School of Theology Sub-community
Browse
Browsing School of Theology by Title
Now showing 1 - 20 of 39
Results Per Page
Sort Options
- ItemA Call to Live the Gospel Way of Life In Pursuit Of Ultimate Happiness According To Thomas Aquinas(Tangaza University College, 2014) C. Togarasei, HaparariIn 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.
- ItemCare for Creation a Christian Environmental Ethic in the Democratic Republic of the Congo(Tangaza University College, 2012) Kamwanga Kibila, JosephToday, 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.
- ItemChristian Understanding of Jesus Christ In Relation To the Mission of the Church Towards Muslims(Tangaza University College, 2014) Jigeesh Baby, BenjaminEncounters 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.
- ItemChristian Witness as a Tool for Evangelisation amidst Religious Plurality(2016) Kabuya Ntumba, DanielOne of the successes of Vatican II was that of exciting awareness on the changes that occur in the modern world. The changes affect every area of human life. Realities such as technology, modernity, communication, and religious pluralism make people close to one another. The world has become a global village. People are no longer “isolated” from one another as they were some few years before. This marks a new epoch in the history of the world. Due to these changes, we observe an unbelieving tendency in the modern man. This unbelieving tendency engages man into circumstances where he forgets completely his primordial vocation that is love. On the one hand, we witness to realities of religious wars, violence, and religious hostility in which some Christians act contrary to the law of love: “You must love the Lord with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbour as yourself” (Mk 12:30-31; Lk 10:27). On the other hand, others misuse religions to justify their actions against others. What can we say about religious pluralism? Today, none dares to deny the phenomenon of globalisation. enhances the possibility of a community-world. We do not need to travel to China or to India to meet Hinduism, Buddhism, or Judaism. Rather, we live with them and share the neighbourhood together. In fact, we are the next-door neighbours to people of other faiths. Moreover, migration, technology, and even travel contribute largely to the knowledge of various cultures and beliefs. Due to neighbourhood, some people find it difficult to practice freely their faith. In countries such as Sudan, Saudi Arabia, Pakistan, Iran, Iraq, and India, Christians feel “persecuted” and “denied” of their right of religious freedom. Again, some states do not give way to “religious tolerance”. This gives rise to tendency to embrace fundamentalism and secularization. To that, we add modernisation that offers new values and meanings to man. As noted in Gaudium et Spes, the modern change brings much worries and anxieties to man: “Torn by a welter of anxieties he is compelled to choose between them and repudiate some among them. Worse still, feeble and sinful as he is, he often does the very thing he hates and does not do what he wants” (GS, 10). This situation compels the researcher to assess the divine commission that says, “Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And look, I am with you always; yes, to the end of time” (Mt. 28:19-20). To assess the divine commission is to scrutinize Christian witness effectiveness within the modern world. Christians are invited to reflect upon the methods and ways used in the fulfilment of the command of the Lord. The fulfilment of the divine command is a matter of witness. Christian witness does not consist of proclamation through words only. It is beyond that. Christian witness is rather a combination of words and actions. This means that Christians are instruments through which God brings salvation to people: “Go, for this man is my chosen instrument to bring my name to Gentiles and kings and before the people of Israel” (Acts 9:15). We realise that Christian witness uses more the person of the preacher as God’s ways to reach out to people. Thus, to evangelize 3 3 2 and its today is to establish correspondence between words and actions. It is only in this way that Christians may identify themselves as Disciples of Christ: “It is by your love for one another, that everyone will recognise you as my disciples” (Jn 13:35). In this sense, Christian witness becomes effective for evangelisation. The effectiveness of Christian witness lies in reflecting the person of Christ in one’s life. Paul states that, “I have been crucified with Christ, and yet I am alive; yet it is no longer I, but Christ living in me” (Gal. 2:20). Having explored some of the changes of the modern world, the researcher intends to propose Christian witness as a powerful tool for evangelisation. This entails that Christians must not engage themselves in a wrestling with the unbelieving world as far as evangelisation is concerned. Rather, they are called to witness to the person of Jesus through both words and actions and surrender the outcome to God. They are called to, as Barth says, “let God be God”.
- ItemCollaboration between the Ordained and the Laity for Effective Administration of Apostles of Jesus Shrine-Karen(2017) Jeketule Soko, JacobThis section presents the information to the understanding of the entire research. It includes the background of the study, statement of the problem, objectives of the research and research questions, the justification of the study, the scope and significance of the study, justification of the research, and delimitation of the study. According to the leading scholars Lovell and Batten, collaboration is working with the people, not working for them and has its origins in the world of developmental studies, community work and non-directive ministry 1 . On the other hand, ministry derives its meaning from “diakonia” a Greek word implying to serve. Thus collaborative ministry in the church refers to a fundamental desire to work together in responding to each ones vocation of being at the service of each other and putting our giftedness and charisms to the growth of mission entrusted to us by Christ. 2 This response to being in communion with each other is rooted in the one baptism we receive as Christians and therefore a response to the call of working together to express our unity in the one God and with the one mission of Christ handed on to the church. Collaboration between the Laity and the ordained is a necessity in the church in a sense that it brings together the ordained pastors and the laity to realize their responsibility of responding to their call of sharing in the mission of Christ. This is affirmed by the Second Vatican Council in her document Lumen Gentium (LG) that emphasizes that all faithful form one body of Christ (the church) and the different gifts and charisms of each member are connected with those of others and strengthened by a common sharing(Cf. LG 13).The Council further asserted that there is “diversity of ministry but unity of mission (Cf. AA 2)” in the church hence the need for working in collaboration in the different apostolates we are called to serve in the church as the mission and goal is one and for Christ. The VII Ordinary General Synod of Bishops (1987) acknowledges the fact that lay active participation in the church is initiated by the holy spirit who continues to renew the youthfulness of the church by inspiring her members to aspire for holiness through collaboration between the laity and the ordained, active participation in liturgy, catechesis and in all other apostolate groups within the church 3 . In the subsequent post- synod exaltation ‘Christifideles Laici (1988)’, Pope John Paul II asserts that collaboration of all faithful exists in the spiritual order where all are called to bring the message of Christ and his grace to all as well as in the temporal order where all are called to permeate and perfect the spiritual reality with the evangelical spirit. This assertion challenges the reluctance of the ordained in sharing responsibilities pertaining to the Laity while at the same time calls the laity into active participation and collaboration in the administration of their Church.
- ItemComparing Two Models of the Catholic Church: Scc Model Of Church and Apostolic Association Model of Church.(Tangaza University College, 2012) Mdawida, ArmogastThe church is always faced with difficulties but has to keep focusing at its mission of proclaiming the Good News about the kingdom of God. In order for her to remain relevant, there is a need to re examine the tools which she uses to render services. It is in the context of these reflections that the AMECEA Bishops had to look for a suitable model of church which ought to respond very effectively to the complex situation. After the Second Vatican Council, two models of church in Africa have been visible namely SCC model of church and apostolic association model of church. However in 1973 the Bishops within the AMECEA region preferred the SCC model of church and since 1976 have adopted SCCs as the key pastoral priority in evangelization. The researcher will elaborate the bishop’s position and how they have been championing the progress in different conference. At the same time the active participation of priests, religious men and women plus the lay faithful will be discussed. On the other hand the importance of apostolic association will be sighted. At the end the researcher will give a theological reflection and suggest on the future plans.
- ItemThe Contribution of Pastoral Ministry in an Hiv/Aids Environment: With Special Reference to Mukuru Slums, Nairobi – Kenya.(Tangaza University College, 2012) Kawama, VirgiliusThe 15 (AMECEA) 1 th GENERAL INTRODUCTION Association of Member Episcopal Conferences in Eastern Africa Plenary session admitted that HIV/AIDS is indeed a challenge to the Church and society in Africa and that solutions to this pandemic must come from within Africa itself. The Church in the region is challenged further to accept and care for its HIV/AIDS infected clergy, religious men and women and the laity, and be on the forefront in condemning any kind of stigmatization of the infected persons. The AMECEA bishops exhorted the people in the region and Africa as a whole to embrace behavioral change, uphold faithfulness in marriage, and for those who are not yet married, to abstain from casual sex and be Christ Centred. 2 The love and respect for the weak, the poor, and the sick caused the researcher (pastoral minister) 3 of this work to take the situation of the people living with HIV/AIDS (PLWHA) in Kenya as a focus of his spiritual, pastoral and theological reflection. According to the researcher, the pandemic calls for a pastoral approach that grows out of the reality between what is believed and what is done, theology and ministry, faith and life. This thesis aims at helping the reader to discover “The contribution of pastoral ministry in a HIV/AIDS environment” and how it may be improved for its effectiveness. The thesis is going to deal with the problem of HIV/AIDS, basing on the researcher’s practicum done with Lea Toto Program (LTP) July 2011. 5 in Mukuru 6 Slums, covering more than 186 contact hours between June and The thesis is divided into five chapters. The first chapter is concerned with the Insertion experience that will reveal the researcher’s experience while working in Mukuru slums with HIV/AIDS infected and affected people and how the epidemic affects the social, economic, religious, cultural and political aspects of the slums. It will also include the information gathered during the practicum. Literature review forms the second chapter, with special attention on the socio-cultural and pastoral analysis. It will help the researcher to reflect on the roles played by pastoral agents like Church leaders, Christians, believers of other faiths and all people of good-will. It will also promote additional reflection on the new orientations of care, prevention and advocacy while strengthening the existing ones. This chapter is mainly based on the researcher’s personal reading about the pandemic and related issues. The third chapter is the Theological reflection that will help the researcher to grow in the life of the Spirit, to affirm the presence of God and Jesus Christ in the lives of HIV/AIDS-positive people, and to discover the roots of the Church’s pastoral care for the sick. It is based on the practicum experience, biblical, theological positions, and other Church resources. The Theological reflection will also help the reader to explore thoughts, feelings, and general behaviour of HIV/AIDS people to reach a better understanding of their life and their relations to others and God. Pastoral planning for action is the focus of the fourth chapter. It is an attempt to concretely formulate a ministerial program which proposes specific solutions to both the pastoral agents and clients. It will take into account the physical, psychological and spiritual dimensions to suggest to the clients how to cope more effectively with the disease. The pastoral plan will offer alternative ways that provide the infected and affected people with love and hope, compassion and healing of Christ. It is a search for a new pastoral response which takes into consideration people’s experiences of life and the dangers posed by HIV/AIDS. The fifth and final chapter summarizes the main findings and recommendations that make clear the importance of having objectives that guide the pastoral minister in the ministry of HIV/AIDS. It shows how people are to face life-threatening problems from a Christian perspective. It will provide recommendations that could help society to face the suffering and difficulties brought about by HIV/AIDS in a meaningful way.
- ItemCulture as an Essential Element of Evangelization, a Case Study of the Karimojong of Northern Uganda(Tangaza University College, 2015) Diyuo, JosephatOur 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.
- ItemDeeper Understanding of the Charism Of The Daughters of Divine Love in the Light Of 2 Cor 5: 14-21(Tangaza University College, 2017) Emeka Christiana Chinyere, CynthiaThe thesis aims at an exploration of the charism of the Daughters of Divine Love Congregation in the light of the Second Letter of St. Paul to the Corinthians (5:14-21). This passage of the scripture is chosen because it is what forms the basis of the charism of the Congregation of the Daughter of Divine Love and is central to understanding of that charism. The charism represents the commitment that everyone who is welcomed into the Congregation makes so as to give response to God’s call to Divine love, exercised first of all, in the love of oneself and then of the neighbour. 1 The charism of the Congregation is the compelling force of the life of the Daughters, and all the members of the Congregation strive to give response to God’s call to the love of God and the fellow human beings. Generous loving response to Divine Love Incarnate has a central place in the life of the Daughters of Divine Love.
- ItemEcumenical 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, HelenI 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.
- ItemEnhancing Youth Catechesis In The Church’s Pastoral Activity :A Study on the Content and Methods for a Better Catechesis with Special Reference to Guadalupe Parish Nairobi - Kenya(Tangaza University College, 2015) Chomba Mubanga, JohnCatechesis is the teaching (including the process and the method) of the content of faith within the Church (cf. GDC, 149). In other words, it is the process of Christian formation and instruction that is based on the proclamation of the word of God in view of the education of people to faith. 1 This teaching is designed to nurture and strengthen the life of the Christian, particularly the youth in the Church. Since it concerns faith, the Church has given it much importance for her growth, the society, and above all for the glory of God. Catechesis helps the youth to deepen their faith in Jesus Christ as really the Son of God and by whom they are lead to the love of the Father through the power of the Holy Spirit; it also makes them and the Church at large share the life of the Holy Trinity (cf. CT, 5). Therefore, those appointed to teach catechism in the Church have to take it seriously, because catechesis is part and parcel of the dynamic process of pastoral activity in the Church. In this dissertation, the researcher is interested to write about how youth catechesis can be enhanced in the Church's pastoral activity. The researcher will evaluate the content and methods that can be used in teaching the faith to the young people, who want to belong to the Church no matter what they like or do This dissertation comprises of three chapters that will draw attention to some of the ways that can help enhance youth catechesis in the Church's pastoral activity. The first chapter deals with the insertion experience. It will present the researcher's experience while he was working with the youth, observing how catechesis was taught and what was taught. His experience is also drawn from his participation in teaching catechism at Our Lady of Guadalupe Parish and its outstation St. Benedict, Olympic in Kibera. As well, the information gathered during the researcher's pastoral experience is included. The second chapter presents the literature review with regards to youth catechesis in the Church's pastoral activity. In this chapter, the researcher will also present the pastoral agents responsible for providing catechesis for the youth in the Church. Besides, the content and methods of teaching catechism to the youth will be studied. The third chapter presents the theological reflection on the content and method that is currently being used at Guadalupe parish in the light of what the Church suggests and recommends. It will also give some practical recommendations and a pastoral plan for action that can be of some help for all the people that are involved in teaching catechism to the youth in order to enhance youth catechesis in the Church's pastoral activity will be suggested.
- ItemExperience of Suffering as A Way to a Deeper Knowledge of God an Analysis of Job 42:1-6(Tangaza University College, 2014) Amore Abangiba, GregorySuffering 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.
- ItemFactors Contributing To Poor Response to the Problem of the Disabled. A Case Study of Sisters of the Missionaries of Charity, a Home for the Disabled Children, Otiende langata.(Tangaza University College, 2012) Kakeeto, RogersThis research explores factors contributing to the problem of the poor response to the problem of disability. While conducting this research, the researcher used the pastoral Cycle methodology of SEE, JUDGE and ACT. SEE is the insertion process whereby one gets in touch with the reality of the situation at hand. The aim here is to identify the situation facing the people, what they are feeling, undergoing and how they are responding. touching the reality through objective observations and subjective feelings. 1 It is a moment of Social analysis and theological reflection. Social analysis is where, “one looks at the different dimensions that influence its situations by analysing the historical, political, economical, social, cultural and religious dimensions.” 3 2 JUDGE is the In other words, it is to do with understanding the reality and people’s own consciousness and searching for the root causes of the situation. reflection is when the person examines the reality of the situation with a Christian eye. The aim is to link the lived experience of the people with their living faith. 5 4 Theological Then ACT is putting into action concrete steps, taking the necessary steps, and evaluating the results in order to plan anew. 6 This was done through the practicum exercise at the Missionaries of Charity Sister, Otiende in Langaata. Looking at today’s society, one realises that most of the disabled children/people experience and endure rejection, mistreatment and violations of all sorts from the society. Most of them have been denied of their human dignity and have been forced to lead miserable lives in dehumanizing conditions and others have lost their lives due to dehumanising living conditions. Though the statistics do not show clearly the exact number of people who are victims of various forms of human disabilities world-wide, demographers agree that the world population of individuals with disabilities is very large. For example, in 2000, the World Health Organization (WHO) estimated that between 7% and 10% of the world’s population lives with disabilities which means almost 500 million people are disabled. The vast majority of them, about 80%, live in developing countries, where only 1% to 2% have access to the necessary rehabilitation services. 7 Additionally, in Kenya, according to 2008 Kenya National Survey for Persons with Disabilities, 4.6% of Kenyans (1.6 million) experience some form of disability. This shows that quite a large population is disabled and need to be cared for. The most common forms of disability in Kenya are associated with chronic respiratory diseases, cancer, diabetes, malnutrition, HIV and AIDS, and injuries, such as those from road accidents. 8 that the problem of the disabled in Kenya is an issue which needs to be responded to effectively. This clearly shows In the disability field, ignorance, neglect, superstitution and fear have led to many children with disabilities being isolated and their development delayed. This has led to discrimination of children with disabilities because awareness on the needs of disabled children is minimal. About 80% of the disabled people in Kenya experiencing segregation, isolation, and lack of support for their needs. More than one-third of the disabled, their own families had committed abuse or violence on them, and more than 45 percent families do not allow them to participate in family activities on the same basis as other family members. This research will mainly be based books, journals, internet sources, Church documents and unpublished work. It emphasises the factors contributing to the poor response to the problem of the disabled children. Chapter one entails the insertion point and the background of the issue of disability. Chapter two presents literature review, which will base on the available literature about human disability. In chapter three, there is a theological reflection whereby the researcher explores the Biblical, the Church’s teachings, the African Synod understanding of human disability, and the researcher’s experience as he worked with the disabled children. Chapter four presents conclusions and recommendations to various stakeholders who are key to the issue of disability.
- ItemHermeneutics of Lk. 3:7-18 On the Kalenjin People of Kenya With Special Reference To Justice Today.(Tangaza University College, 2003) K1pkorir, K1rlty CharlesThe 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.
- ItemThe Hermeneutics of the Trinitarian Koinonia as a Fundamental Component of Contemporary Christian Praxis(Tangaza University College, 2016) Oswald, NkyanungiThis 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.
- ItemHow Active Participation of Men in SCCs Can Strengthen The Faith Of The Family In Kenya Today(Tangaza University College, 2017) Ngala Karani, JosephThe ecclesiology of communion which developed from the Vatican Council’s model of the Church as People of God was the force behind the African Synod image of the Church as Family of God. This image of the Church makes it easy for the understanding of the creation of Small Christian Communities as a New Model of Being Church. Richard Currier and Francis Gram begin the first chapter of their book, ‘Forming Small Christian Communities: A Personal Journey’ with these words: “It is surprising how much we can learn about Small Christian Communities (SCCs) in the first chapter of Genesis, the first book of the Bible.” 1 There is no doubt that this statement refers to the friendship that existed between God the creator and the creatures, Adam and Eve, a community of love and caring for one another, since the writer tells us how God used to take a stroll with Adam in the garden in the evenings (cf. Gn. 3:8). From this remote source of the first community, originated the aspect of communion which runs throughout the scriptures, showing the relationship between God and His people, the chosen race (cf. Gn. 17:1-11; Ex. 12; 20:2-11), as well as a relationship between the people themselves (cf. Gn. 4:1-16; Ex. 20:12-17). It is believed that the very precise initiation of SCCs was by Jesus himself in the New Testament. The first instance was when he called the first four disciples and later appointing the twelve apostles as his companions (cf. Mt. 4:18-22; 10:1-4; Mk. 1:16-20; 3:13-19; Lk.6:12-16). Though this first community of Jesus and his disciples/apostles seemed to be of only men, there were also women who followed Jesus and who were counted among the disciples as well (cf. Lk.8:13;23:55;24:10). These disciples when left behind by Jesus after his Ascension into Heaven, they came to be known as ‘The Community of Disciples in Jerusalem’ (Acts 1:12-26). These are the ones who followed the instructions of Jesus to wait for the Gift of the Spirit in the upper room in Jerusalem. Again, the twelve were not alone, since they were in the company of Mary the mother of Jesus and other women (Acts 1:14). After the Pentecost, the day the Gift of the Spirit descended upon the apostles, Peter led the group of the eleven, raised his voice and preached to the people (Acts 2:14ff). This provoked the listeners who asked what to do, and Peter told them ‘to repent and be baptized in the name of Jesus.’ Here, the four pillars of SCCs were well stipulated, that is, ‘devoting to the teaching of the apostles, communal life, breaking of the bread and prayer’ (Acts 2:42). These have remained as foundation of SCCs up to date, since any SCC should draw its strength and devotion from the above four pillars. Thanks be to Pope Saint John XXIII for his great move of calling the Vatican Council (19621965) which acknowledged the images of the Church as People of God (LG. 4), the Church as Communion (LG. 32), and the Church as Body of Christ (1Cor.12:12-27). “These images bring out the fact that the Church is a community of believers that participates in God’s love as Father, Son and Spirit.” 2 This is the image/model the AMECEA bishops while meeting in 1973 promoted and decided to make SCCs a new way of evangelization. However, the implementation of it was not until 1976. This was meant for the laity to participate fully and actively in church matters through participation in the SCCs. The African Synod which was initiated by Pope Saint John Paul II between 1994 and 1995 developed the theme/image/model of the Church as Family of God. According to ‘Ecclesia in Africa,’ this model is made possible through the values and roles of each family member, just as in the SCC where each member has roles to play. The communion aspect is very strong since this is basic for African communities. On this, Rev. Joseph Healey, a Maryknoll Missionary and a Small Christianity Community animator in Eastern Africa since 1968, has the best term for it –‘a New Way of Being Church.’ He says, “Our African SCCs are a communion of families that are often called domestic churches.” 3 In this paper, the researcher is going to look specifically as to whether more participation of men in SCCs can be a way of strengthening faith in families. This research is also going to give special attention to the participation of men in SCCs in Our Lady of Heaven Karen parish in Nairobi Archdiocese. In African tradition, men are regarded as heads of their families while women are regarded second class or weak beings. This is however changing very fast since women are becoming equal partners. In SCCs they take leadership roles and are very active. They talk of equity and equality in responsibilities. St. John Paul II quoting Paul VI affirms that, “If the witness of the Apostles founds the Church, the witness of women contributes greatly towards nourishing the faith of Christian communities.” 4 Though women are taking lead in Church leadership, men should be aggressive. They should reclaim their headship, not negatively, but in a positive manner so that they act as role model to the family. Active participation of men in SCCs is therefore very vital since it will enhance, motivate and encourage all family members to participate, including their children. In the last chapter of this paper, the researcher will share about the participation of men in SCCs in the Diocese of Malindi, the diocese of his origin. Lastly, the researcher will suggest some practical pastoral recommendations as a way forward to motivate men’s participation in SCCs. All this is aimed at strengthening the faith of the whole family. At the end of it all, Small Christian Communities must be a place where the family finds the Church, and the Church finds the family, since SCCs are places of evangelization for the benefit of the bigger community.
- Item“How to Become a Neighbour?” An Exegetical Analysis of Luke 10:25-37 and Its Significance to Nigerian Christians(Duquesne University and Tangaza University college, 2016) Senewo, BartholomewJesus is often presented in the New Testament, especially in the Gospels as being preoccupied with his encounter with the Pharisees and Scribes. In most of the encounters, the Pharisees and Scribes make conscious effort to prevent Jesus from carrying out his mission of compassion and love. However, Jesus being an obedient Son of God does not relent in doing God’s will. Jesus narrates the parable of the Good Samaritan as an invitation for everyone to participate consciously and actively in his mission of showing love and compassion to one another. Sometimes, however, we are so engross in our own needs that we even fail to care and help our neighbours who are in dire need. Thus, the purpose of this work is basically to explore the message of the parable of the Good Samaritan, that is, “how to become a neighbour?” through an exegetical analysis of Luke 10:25-37. By applying the parable to the Nigerian Christians, we change the question, from “who is my neighbour?” to “are we neighbourly?” Are we friendly, kind, helpful, compassionate, charitable, merciful, considerate, caring, cooperating, and amicable? Do we love our fellow human beings as we love ourselves?
- ItemHuman 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 GazenaThe 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.
- ItemImpact of Economic Status on Small Christian Communities in Nairobi(Tangaza University College/Duquesne University, 2012) Dimba, Alex OkidiSmall Christian Communities are little Church cells where the mystery is lived directly and with great simplicity and concern in the neighborhood. In the Lineamenta (Guidelines) of 2009 of the Second African Synod, SCCs are referred to as “Living Ecclesial Communities where the Church is modeled as a family”. I would like to re-echo these words that “SCC enables Christians to experience the Church directly” 1 as lived today. Our parishes today are functionally supported by these SCCs since they organize the parish activities. From my experience, SCCs have given our local Churches the core foundational value therefore they add greatly to the regular functioning of a parish. Without these SCCs, our parishes risk being rendered dysfunctional and ineffective. According to Dr. Lukwata, a priest from Masaka diocese-Uganda, says that “the brief history of the Church in East Africa reveals that SCCs were the basis of evangelization of the people around Lake Victoria from the onset that is between 1882 to 1885. SCCs have been very important in the life of the Church since time in memorial since they are modeled on the foundation laid by the early Christian Communities. Dr. Lukwata continues to say that it was hoped that in the context of political and ecclesiastical changes in the region, the SCCs would be instrumental in creating a self-supporting, self-reliant and self-propagating Church and that is why in the 1970s, the existence of SCCs resumed” 3 This study will dig deeper into the impact economic status has on SCCs and whether this impact influences the formation and composition of SCCs. St. Michael’s Archangel Parish is geographically situated in Langata, Ngei 1 estate, off Langata highway along Chweya Road. It has two serving priests that is Fr. Francis Kariuki who is the Parish priest and Fr. Mukui Joseph his assistant though they are helped by many other visiting priests. There is also a parish coordinator, Sr. Eunice Mueni who is also the one in charge of Sacristy. The parish is comprised of Christians from different social status mainly the rich from the estate and the poor from the slums. This has also influenced the formation of the Small Christian Communities whereby the composition of the membership goes along with identification of one’s socio-economic class.
- ItemIntegral Youth Formation: A Necessity for the Church in Africa(Tangaza University College/Duquesne University, 2011-12) Idowu, Olufunmilayo JosephineThe world and all that exists within it experience their own challenges. These challenges are part and parcel of growth. The world population as stated by CNN Tech stands at seven billion and 1.2 billion of the population are youths. The challenges facing the youth of today do not have much difference from one part of the world to another. My thesis is based on the problems facing the youth in Africa and the consequences on the Catholic Church in Africa. If the Church does not wake up to her responsibility of providing an integral formation for the youths then the future will not be promising. The youths of the 21 st Century are faced with problems such as: unemployment, lack of self awareness and self actualization, uncertainty and emotional anxieties, alcohol and drug abuse, pre-marital sexual acts, sexually transmitted diseases, exploitation from the adults, secularism, youth violence, lack of formal and informal education etc. 2 The Church has been an agent of the spiritual formation of the people of God for centuries and the youth have benefited from this formation, but the whole idea of spiritual formation will be less effective if human, intellectual and pastoral elements of formation are not properly integrated in the lives of the youth, especially in Africa. As the Church encourages an ongoing formation for priests likewise I believe it is necessary for the youth to be given a formation that is general and integral. This involves a process of constant growth, deepening each of the aspects of formation i.e. human, spiritual, intellectual and pastoral. 3 The Church does not only show love to those who are afflicted by human miseries but also seeks the growth of every human person. She nurtures and brings about development in the lives of her faithful. 4 I believe that an integral formation of the youth will not only spur transformation in the youth themselves but also in the society and in the Church. This transformation will lead them to become better citizens, men and women of integrity, people who live their vocation to the fullest, good leaders in the society and good Christians. The integrated formation of the social, spiritual, intellectual and pastoral aspects in the life of the youth will be of benefit to the Church in Africa. The conception “youth” means different things to different people in accordance to their experience with the youth. Some consider them rebels, others revolutionary, others consider them the conscience of the society, others see them as cheats, e.tc. Most times they are forgotten by the adults because they are considered still far from realising themselves. Pope Benedict sees them as those who yearn for happiness: “In every period of history, including our own, many young people experience a deep desire for personal relationships marked by truth and solidarity. Many of them yearn to build authentic friendships, to know true love, to start a family that will remain united, to achieve personal fulfilment and real security, all of which are the guarantee of a serene and happy future.” The challenges faced by the youth of today are challenges that either break them or make them. This moment in their life is a time of questioning, of searching, of falling in and out of love, of being rebellious, of fighting for justce. If all these challenges are addressed and properly taken care of, then the future is bright. The first part of this thesis has the information about my insertion experiences in Mother Bertilla Training School and among the members of the vocation group belonging to the congregation of the Daughters of St Paul. It also covers the socio-cultural analysis and pastoral concerns of these two places with the pastoral agents present there. My objective in doing this study, the problem that motivated my preference of this study, the significance of this thesis and scope within which I carried out my practicum experience are clearly in the first chapter. In the second chapter I presented a logical flow of realities concerning the theme of the thesis. With the aid of different available materials I have presented the theological and pastoral principles of the integral formation of young people in the scripture and the Church teachings. The third chapter presents the theological reflection supporting the theme of this thesis. Since the theme of the thesis is about the integral formation of the young people, the theological reflection is based on the sound teachings of the Church and its connection to the Christian calling to holiness. This calling includes the prophetic role of the young people in the Church and the Church’s role in their lives as God’s children. It also elaborates the benefit of the integral formation of the youth to the growing Church of Africa. The final chapter of the thesis is about the recommendations and pastoral plan for action, with the summary of my findings, pastoral conclusions, pastoral recommendations and pastoral plan for required action in view of the problems or deficiencies observed. The integral formation of the young people in the Church is a necessity that not only prepares the youth for the future but also it fulfils the mission of the Church to nurture every member of Christ’s body, which is every member of the Church. The recognition of the importance of today’s young people along with their vitality is a benefit of the Church in Africa. Pope John Paul II, calls our attention to this fact by saying: The Church needs to recognize the positive impact the young people have on her. She is to make use of their active and joyful spirit in energizing the Church in Africa.