Degree of Baccalaureate in Theology

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The Theology of The Umbilical Cord With Particular Reference to The Bagwere
(Tangaza University College, 2003) Kerebba, Nicholas
The Blood friendship or umbilical cord which is also known as Pact Blood brotherhood or sisterhood, evolved among the Bagwere people over Centuries. As a matter of fact, the practice is said to have been as old as the ethnic group of the Bagwere people themselves. However, it is quite difficult for one to be certain in the real dating of this practice. This is due to the very fact that there are no written documents or records to refer to this phenomenon. As a result of this, the information is based on interviews conducted among the elders who are regarded as the moving libraries among the Bagwere people. This brings the aspect that the elders are highly valued in the community. However, this in its self has limitations and consequently this will in one-way or another affect the research. The Bagwere people are believed to have been very friendly right from the beginning. Nagwere who is believed to have been the ancestral father of the Bagwere is said to have been very friendly. The legend says, "when Nagwere first landed in the Eastern part of Uganda, he entered into the Blood friendship or covenant with the local chief who in turn saw him as a blood brother. This relationship did not only affect Nagwere and the local chief but also their children who treated each other as brothers and sisters. This covenant later came to be known as Umbilical cord relationship. Nagwere was no longer a foreigner but a real citizen of the land. He enjoyed all the rights of the royal family since he was seen as a real brother to the chief.- I Hence, this so called Blood brotherhood marked the humble settlement of Nagwere in the Eastern uganda. The ancestors of the Bagwere who later in turn slowly after seeing its richness and values that were attached to it passed on to their descendants who kept it jealously and later on adapted this practice. Because of the values and uniqueness, it has managed to be preserved among the Bagwere People. It came to be seen as a sacred practice.
Therese Of Lisieux: Her Spirituality and Its Relevance to The Mission of The Church In Contemporary Africa
(Tangaza University College, 2003) Ivibaabu, Nchebere Christopher
The main objective of this essay is to make Therese of Lisieux better known and to make our contemporary world much more conversant with her teaching, which is so rich and relevant to our age. To meet our _objective, we will divide the essay into three chapters. In the first chapter we will study Therese from a biographical perspective with the aim of providing the historical context within which she developed, practised and taught her little way of spiritual childhood. We will divide her life into three phases or periods. The first period (1873-1877) which begins with her birth and concludes with her Mother's death, is a period in which Therese was surrounded by love and was full of life and happiness. The second period of her life (1877-1886) starts with her mother's death, which made her so timid, retiring and hypersensitive that she could not bear the company of people other than her family members. This second period came to an end on the Christmas day of 1886 when she was relieved from her touchiness. She became strong, courageous, and other-centered. The Christmas grace gave way to her third period, which spreads from 1886-1897—the period in which her spirituality came into being and took shape. The second chapter constitutes the heart of the whole study. In it, we will present the spirituality of Therese of Lisieux. We will divide our chapter into two major parts: The discovery of the little way of spiritual childhood, and the essential elements of this way. We will focus on Therese's religious experience, that is, her self-image in the light of the mystery of salvation and then look into the discovery itself. We will study in detail the essential elements of the little way of spiritual childhood, which are: confidence (filial trust), prayer, fraternal charity and missionary spirit. In our third chapter, we will present the relevance of Theresian spirituality to the mission of the Church in today's Africa. We do this by first examining what the mission of the universal Church entails. Secondly, we will look into the African situation and the challenges that it poses. Finally, we will present the Theresian response to Africa by briefly exploring the implications of her spirituality of communion, which are: commitment to works of charity, pursuit of reconciliation and peace, and interreligious and ecumenical dialogues.
The Temptations of The Son of God According to Matthew 4:1-11
(Tangaza University College, 2003) Mushunje, Regis
More often than not, we presume that temptation is a sin. On the contrary, it is not sin ( rather it is neutral or indifferent. It is simply an attraction to an object or certain action that is normally associated with eviI.2 In biblical sense, temptation is a situation of choice between fidelity and infidelity to one's obligations toward God.3 It is ordinarily translated from a Hebrew word 7197Z (mosso) whose root rici; (nissa) means "to put to the test", "to try", "to prove".4 The LXX and the New Testament use the verb TrapciCco (peirazo) with the sense of "to test" or "to tempt" to evil. But the test as it is should not be judged as wrong or bad since it is not out of one's choice. Judgment should only be based on the responce to the temptation. In the story of the fall (Gen 3:1-24), the snake in the Garden of Eden tested Eve, but we cannot blame her for being tempted. We can only judge her guilty or innocent as k as her responce to the temptation is concerned. The same could be said of Adam. After Eve seduced him to eat the forbidden fruit, he had two choices: to deny or to accept. It is from his choice that Adam is judged. Humanly speaking, it is very logical that the Israelites were tempted to follow the gods of other nations who seemed to be more powerful in their eyes and reject the God of Israel. The seduction to idolatry was more appealing than following the God who "neglects" them as they journey in the desert. We see here a general trend in temptation. The wrong or forbidden action is more appealing and enticing than the acceptable one. It is in this context that we encounter the temptations that Jesus underwent. It is more appealing to have bread if one is hungry instead of to starving (cf. Matt 4:3). It is humanly enticing to show spectacular powers rather than remain ordinary in the face of others (cf. Matt 4:6). And who does not want to amass wealth and be considered great? Yet these are the temptations that Jesus endured in order to manifest his kingship. If temptations "came to the Son [of God] himself, they will certainly come to his followers"5 and for this reason they are part and parcel of Christian life. In his experience, Paul says, "I can will what is right, but cannot do it. For I do not do the good I want, but the evil I do not want is what I do" (Rom 7:18-19). Human life is full of temptations and coping with them is an enormous challenge. For that reason I chose to focus on the Temptations of Jesus. My hope, in this study, is to gain insights that can help Christians face temptations and triumph as Jesus did. Matthew's teaching on this reality goes a long way in empowering humanity to do God's will instead of following human desires only.
Freedom of Expression with specific reference to: Media freedom and Church as Conscience of the: Nation in Contemporary Kenya
(Tangaza University College, 2003) Nafuma, I.usabe Lennoxie
Article 1 of the Universal Declaration of Human Rights adapted by the UN General Assembly Resolution 217A (III) of 10 December, 1948. states that "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood [and sisterhood]." Article 18 of the same document states. -Lveryone has th•z• right to freedom of thoutiht, conscience and religion... The Constitution of Kenya section 79 (1) borrows a leaf from the above and lays down the freedoms and rights of the citizens in regard to freedom of expression in the ‘Nords "Except sith his [or her] consent no person shall be hindered in the enjo)ment of his [or her] freedoms of opinion, that is to say, freedom to communicate ideas and information \A ithout interference (whether communication he public generally or to an person or class of persons) and freedom from interference with his [or her] correspondence.
The Role of Women in The Gospel of Matthew And Its Implications in Today's Church
(Tangaza University College, 2003) Akimana, Concorde
The purpose of this work is to find out whether the love of Jesus, shown to women, one of the marginalized groups of his day, is put into practice in today's Church. The present work has three chapters. To facilitate this study we shall need to begin by looking at the position of women in Graeco-Roman Empire before and during the time of Jesus. This is because the sacred writers of the New Testament, including Matthew, were influenced by different cultures. In the first chapter, we shall look at Greek philosophy and the Roman Law, without however forgetting what the Old Testament says about the position of women. Our intention is not to show a negative side of looking down upon women by the Bible world. It is rather to let the reader know the impact of prejudices of the patriarchal society on women in the Scriptures. In chapter two, however, we will study how, Jesus, a male Jew, goes beyond the bias of the Old Testament. Matthew presents to us Jesus who is truly human born of a woman (1:1 — 18). We shall find out why Matthew includes in the genealogy only five names of women among so many names of men. It will be considered important to know motive of the author and the nature of community that was made of the groups of marginalized people in the Jewish society. In this case women were not an exception.Thereafter, only when we have seen how Jesus preaches and heals both men and women will we now seek to know any longer that he has no discrimination. In addition, the Matthean Jesus sees divorce as an act of undoing what the Creator has done. Women in return, as true disciples will not remain indifferent or passive. They will play an important role by sharing a great sense of fidelity at Jesus' passion, death and burial. Moreover, women will become credible witnesses of the resurrection by announcing to the Apostles that Jesus is risen. The third chapter will examine whether the teaching of Jesus is put into practice. We shall, briefly, go through the entire history of the Church. We will consider the Church Fathers. They tried to balance the Old Testament with the New Testament. That is why they will allow both married women and virgins to play the key role in the development of the early Church. Some names like Macrina, Paula, Felicita, Perpertua, Monica and the mother of Gregory and Basil are unforgotten. In medieval period, women in the Church will continue to struggle for holiness. Though they are silenced, women will still remain active in Crusades, Monasteries and mysticism. The role of Catherina of Siena during Avignon Captivity is a factor that will make her a Doctor of the Church one of only three in the history of the Church. The period of the Reformation and Counter - Reformation, we shall find that reformers and counter — reformers were not only men, but also women. While some nuns were leaving monasteries because of their brothers who forced them to do so, other women had exceptional courage to remain in the monasteries, others joined religious life not only as cloister nuns, but also as active women. While Teresa of Avila busy reforming the Carmelite Order, Angela Merici and Mary Ward are worked tirelessly to be active in the world for the sake of the Church. The Second Vatican Council will make way for women's active participation in the Church and in the world. Its work has yet not ceased to make sure that women may enjoy the threefold ministry of Jesus by the virtue of their Baptism and Confirmation. The role of Mary as a woman in the Church, will not be left out. Her apparitions in different places throughout the ages are significant.
The Temptations of Jesus And the Tempter In the Gospel of Matthew
(Tangaza University College, 2003) Ranzenberger, Pablo Cirujeda
The temptations of Jesus and the action of an adversary to God, be it called Satan, the devil, or the tempter, have, in the past, inspired many a research work, as well as movies, novels, pious legends, and stirred up the imagination about mythical beasts and creatures who approach human beings with all kinds of evil intentions. Matthew's gospel partly contains this legendary vocabulary. It is not, though, a tale about good and evil, but a carefully constructed account about Jesus, the Son of God, his suffering during his public life among his fellow people, and the way he has overcome death once for all. Matthew proclaims the early Christian kerygma throughout his Gospel account: Jesus suffered, died and rose from death. And all those who believe in him, through faith, may share in the eternal life he has attained for all. And what is faith? As we will see, faith is obedience to God our Father. Obedience to do what? The answer to these and other questions is found in this long essay. But I am not going to advance anything else in this introduction, apart from saying that Satan, the tempter, has many faces, but none of them is the face of a monstrous beast. Rather, his aspect is rather decent, and so are his proposals. This essay is primarily a biblical and exegetical research paper I have used the English Revised Standard Version of the Bible, and occasionally the Greek New Testament, in the way they have come down to us today. I do not attempt to carry out any formal textual criticism on the texts used, but will nevertheless use some elements of form, source and redaction criticism. I take for granted that the present final redaction of Matthew's gospel is shaped for his audience best, and therefore I will use it for my analysis. but without questioning its final editing. In my research I have come across excellent exegetical commentaries on the temptation narrative in Matthew, and I am aware that there is nothing I can add in this essay to what has already been written. Nevertheless, by compiling these materials and further venturing into some applications which can be drawn from the present study, I do hope that some clear insights into the nature of the Son of God and his mission may be eained, even if it is only for my own better understanding. I will also try to present some practical applications based on the results of this mainly exegetical study. These applications will be a result more of my own reflection since there is not much material available on the pastoral consequences of the exegesis. Nevertheless, I understand that drawing pastoral applications is also part of the aims of literary criticism, since I understand that through the study of the final form of a bible text we can bring it closer to our present pastoral context.
Preaching as A Prophetic Symbolic Action A Case Study of Luke 4, 14-22. In View of Healing of The Sena People of Mozambique.
(Tangaza University College, 2004) Bationo, Timothee
When I look back into the years of my initial formation, I see that one of my greatest concerns was to know how to communicate better as well as always looking forward for ways of transmitting the good news to others. I always appreciate good preachers who, so easily and naturally, know how to capture the attention of the assembly. On the contrary, oftentimes I have discovered that the lives of the faithful are not transformed by good sermons but the way preachers live their faith. In Luke 24, 18-19 the disciples of Emmaus said that Jesus had "shown himself as a prophet powerful in action and in speech before God and the people. Jesus taught the people in deed and speech. It is obvious that the followers of Jesus have to act in the same line as Jesus (master) did. We cannot be preachers who are convincing unless we are able to let the spirit of God work wonders through us, especially in deed and words. We have to ask ourselves the means we have to take upon us in order to preach the word of God in a more convincing way. • How can the preacher become powerful in speech? • How can the preacher become powerful in deeds? Thus, this long essay tries to investigate and provide an answer insofar as possible to these questions. While this long essay is a scientific research in fulfilment of the requirements of Tangaza College, it is not a mere scientific study or reflection inspired by academic curiosity, but it is intended to prepare me for my pastoral endeavour. It investigates preaching by taking into consideration Luke 4, 14-22 and other texts relating to how Jesus was a powerful prophet in words and actions. To achieve the purpose of this essay the paper has been divided into three chapters, which are as follows. Chapter one looks at the general definitions of who is a preacher and a prophet. It also deals with the means of communication in order to convey a message. The episode of Jesus in the synaeogue of Nazareth as narrated in the gospel of Luke in which Jesus presented his mission. This is what inspired me to write this paper. Chapter two focuses on the text itself. Particular attention was given to some verses in order to come up with the message regarding the purpose of Jesus coming as a Messiah. Chapter three is more pastorally orientated. It tries to answer the question: how to heal the Sena people (Mozambique) in the context of preaching to them the gospel? A proposal is given as far as method is concerned to go about the mission in that particular Mozambican region. The conclusion gives a summary of the whole Essay and appeal to the preachers to reconsider their method of preaching while putting more emphasis on the importance of the sacramental homilies that can be the means of touching the souls of many Christians in their longing to see the hand of God working in their lives.
An Exegesis of Matthew 15, 21-28 The Role of The Gentile Woman in Matt 15, 21-28: Faith As A Paradigm for Healing
(Tangaza University College, 2004) Bwalya, Blackson
In this topic I intend to explore the text from Matt 15, 21-28 and investigate the role the Gentile woman plays in this pericope I have been motivated by Jesus' praise of the faith of this Gentile woman. As a result my main objective in this project is to establish the meaning of this text for Matthew's community and also for contemporary Christians. In order to achieve this objective I will employ certain scientific biblical methods. For this reason I have divided my topic into three chapters. In the first chapter I will give a biblical background of the term 'Gentile'. I will show what this term means and what relationship there is in scripture between Gentiles and the people of Israel. In the Old Testament I will single out the Canaanites who will act as a representative group for all peoples known as Gentiles. Then in the New Testament I will establish the understanding of Gentiles with special emphasis on Matthew's Gospel My aim in the first chapter will be to find out what was the relationship between the Israelites and the Gentiles in scripture. The findings then will help me to have a clearer understanding of Jesus' encounter with the Gentile woman in Matthew from where my working-text comes. In the second chapter I will do an exegetical investigation in which I will analyze Matt IS, 21-28 in order to expose its original meaning. Since this chapter holds a central position in my thesis I hope to bring to the surface the theology of Matthew with regard to the above-mentioned text and answer some of the questions it raises. My findings in this chapter will, therefore, be very important for my third and last chapter in which I will argue both theologically and pastorally that faith is necessary for healing, for effective intercessory prayer, and for incorporation into the Christian community. Finally I will, in the third chapter, harmonize the message of Matt 15, 21-28 for contemporary Christians with some reflections on the same text in the context of today's suffering masses. I will answer the questions: How can this text give meaning to some Christians of today who have faith and yet continue to suffer from HIV/MDS or the ravages of war? And how can it inspire today's church to reach out to such suffering people? Each of the three chapters will have its own introduction and conclusion in which the main ideas and assumptions will be introduced and summarized respectively. Lastly, the general conclusion will expose the main ideas and assumptions of the whole topic in a carefully synthesized and summarized way.
"I Came That They May Have Life, And Have It Abundantly" (John 10, 10). Theological & Pastoral Reflection on the Christian Response: 'Life-giving' to People Living with AIDS in Urban Zambia Today
(Tangaza University College, 2004) Mulenga, Pontiano
A major challenge for Christians living in urban Zambia remains that of dealing honestly with PWAs. Rather than blaming the 'promiscuity' of AIDS victims, we need to consider AIDS problem as our problem. We need to learn that it is the Body of Christ which has AIDS — not 'those people', 'out there', but my brother or sister who is a precious part of that Body. Christians should remember that every sufferer is Jesus in painful disguise, indeed is all of us in painful disguise. The least you do unto one of these my brothers and sisters (our brothers and sisters), you do unio me (you do unto yourseW (cf. Mathew 25, 45).
Marriage and Celibacy for The Kingdom of Heaven Matthew 19:1-12 Marriage and Celibate Life are Equal Graces of God to the Church Entrusted to Individual Members
(Tangaza University College, 2004) Rugaiganisa, John-Josephat
The research work that you are holding in your hands is a work that has taken an amount of time to become what it is. After my Novitiate, that was 199/4, I was sent to live in one of the outstations, and in this parish I learnt that people admired my life as a religious. At the time it did not occur to my mind why people would have such an affirmative feeling. As time went on and I moved from one place to another, this feeling grew strong so that I started to ask myself what would be the reason behind this admiration. So in 1996, I went to philosophy and still I found that people in Zambia had the same admiration for religious men and women. By then my curiosity grew strong, but I could not carry out this research, since at the same time I wanted to make an investigation on who is a human being. Therefore, such research remained a plan for the future. During my pastoral year, that was 1999-2000, 1 got time to talk to people about it and shared my wonder with the religious. I discovered that it was not only lay people who admired religious life but the religious also on the other hand, after some times in a congregation begin to admire the married status. This opened up my mind and from the time I joined Tangaza College 2000-2001, I made up my mind to study this kind of attitude and come up with an understanding. This of course would have not been materialized if I did not get a further motivation. It was during my second year that I decided to register myself in the biblical stream and my love for scriptures was boosted up the more. And so, during the class on Matthew, Sr. Carmel Powell gave a very impressive commentary on Matt 19:1-12. This I found so interesting that I decided to take it as a principal text for my essay, since it fitted in well with my long awaited task. In this research essay, I follow the biblical methodology of writing. We have three chapters in this essay and each has an introduction and conclusion. In the first chapter, I present the context and the background of Matt 19:1-12. I set the delimitation of the text in question and justify my taking it as a unity. After that, I get into the text itself and present the textual criticism. Here I take B M Metzger as my principle authority, since I find his explanation more convincing, furthermore, within the same chapter, I give some of my own understanding. I have also dedicated a space for parallels of the text, both within Matthew and in larger context of synoptic gospels. The in the second chapter, I move into the exegetical work and some details of the text. I suggest the structure of out text, which has three parts with their sub-headings. Here I take in account every line of the text and give the necessary explanation, to understand the text and the world in which the community of Matthew found itself After that follows the third chapter. In this part of the essay I begin by giving theological message and its implications that need to be applied in the daily life of the church. I also look into the historical meaning of the text in order to set the foundation for my applications. The remaining section of the essay deals with the application of the textual message for marries life in the church bringing up the idea of marriage being a grace that is given to individuals for the sake of the kingdom. Thus I show that there is no need for married people to regret having been married, since it is a mission, given and willed by God. After that I look into celibate life and make applications that are deduced from the textual implications. Here I bring the idea that celibacy is not an alternative to married life but rather a life that is given to those and only those who can take it. The essay then tries to go against the idea of taking religious life as a mere job or career. Then I bring in the idea of living a happy religious life which witnesses to the eschatological life, using the image of being at the banquet, which is an image that Matthew uses. In winding up this chapter I dedicate a space for the challenges that need to be looked at in celibate life and in marriage. I propose that celibate life should be Christ-centered rather than centered on rules and customs. I conclude by challenging the idea of taking either celibate life or married life as an end in itself. I suggest that both should be seen and understood as symbols and instruments of the greater things that are in the plan of God, enveloped in the whole idea of the Kingdom of Heaven Before I present the definition of the terms that we are concerned with in this essay, I wish to make a not that unless stipulated otherwise, all the biblical texts quoted will betaken from the NAB, the translation found in the African Bible.
Comboni Witnesses Among the Pokot
(Tangaza University College, 2004) Balosbalos, Euclid D.
Originally, I did not intent to do a research work on Pokot until my second visit to Amakuriat Parish, Alale Division, located in Western Part of Kenya. It was December break. I was with a first year scholastic who journeyed back to where I had my first encounter with the polcot community. The journey by public transport to the mission took two days. The journey was long and difficult. However, we managed to arrive safe and sound. A few days into our stay, one of the Comboni fathers asked my companion about his stay. It was his first. His direct response caught directly my attention: "The place is quite beautiful but I have no desire to come back." He then continued: "The place is very far and the mission is tough!" His answer prompted me to reflect upon the presence of the Comboni missionaries especially in this remote area. I was bothered by a succession of questions: To whom are they witnessing? What's the content of their witness? What kind of missionary attitude do the Comboni Missionaries need today in Amakuriat mission? Are their methods of witnessing relevant to the people to whom they serve? What does it means to be witness of Christ? My questions were primarily of importance for the Comboni presence among the Polcat and the way they carry out their missionary effort in Amakuriat today. However, I will also address questions of life and identity. In chapter II, I will address the identity and the life of the Pokot in Amalcuriat on which I based my research. In chapter m, I will present the charism, identity and life of the Comboni missionaries, both the community of the priests and brothers and the community of the Comboni sisters working in that area. I will use descriptive and critical analysis applied to the kind of work in which they are engaged and their witness within the Pokot community. In chapter IV, I will examine the human witnesses in the Gospel of Luke and, how their identity and life witnessed of God's profound love in the person of Jesus Christ. In Chapter V. I will attempt to suggest new theological and missionary insights which I considers useful in the Comboni Mission, in particular the mission in Amalcuriat.
The Cross of Christ, A Challenge to The Church in Zambia
(Tangaza University College, 2004) Malama, Lewis
In Christianity. the cross is the test of everything that deserves to be called Christian. One may add that the cross alone, and nothing else, is its test since the cross refutes everything and excludes the syncretistic elements in Christianity. That is why in the Roman Catholic Church, we have a day in the year when, for once. the high point in the liturgy is not the Eucharist but the cross. In other words, we can say that the liturgy is not centered on the sacrament but on the event. This day is called Good Friday, when Mass is not celebrated and all the Catholics everywhere contemplate and venerate the cross. On this day and on other days. I have listened fin years to many preachers. preaching about the cross. Each one preaches according to his experience with the cross. I have appreciated the way they communicate the message of the cross to the assembly. However, even if the preacher is good in communicating. at times the message itself is not effective in the life of the people. It does not challenge the listener. This is because the preaching does not relate the cross to the difficulties the Zambian People are facing today, That is why in this paper I have given some pastoral recommendations in order to make the preaching of the cross effective. This long essay investigates the cross and the challenge it poses to the preacher of the gospel among the Zambian people. While it is a scientific research as a fulfillment of Tangaza college requirements, it is not a mere scientific study or reflection inspired by academic curiosity. It is intended to prepare me and those who will read it to preach well the cross of Christ. The locus of this paper is to help the preacher of the cross in Zambia with some practical suggestions, which will help him in his pastoral ministry. To achieve this goal. the essay is divided into four chapters and the general conclusion serving as a summary of this long essay. Chapter one is dealing with social analysis. It looks at the historical background of Zambia after independence, its three heads of state and the social involvement of the Church. This first chapter ends with the theological reflection which serves as a link to chapter two. Chapter two discusses the theology of the cross with a particular interest in contemporary understanding of the theology of the cross. It examines the understanding of the cross before Christ to give a kind of foundation. Then, the main locus is how Jesus gave new meaning to the cross, the understanding of the cross by his disciples and finally what the cross means for the Zambian people. Chapter three deals only with the application. It attempts to develop and give insights to the preacher of the cross in Zambia. Its focus is how we can make thc preaching of the cross Fele\ ant in Zambia today. It addresses the Zambian experience of the oppressive social ills of corruption. poverty and HIV/AIDS. This chapter explains clearly that the cross is not the end. It leads us to new life through resurrection and the privileged place in this chapter is given to 1 ('or. 15:14. The fourth and final chapter deals with the pastoral implications of the preaching of the cross in Zambia and recommendations. In this chapter. I have given some pastoral implications for the preachers of the cross in Zambia and some recommendations are proposed so that the cross can be preached well in Zambia. The general conclusion gives the summary of the whole essay with its emphasis on the importance of the message of the cross. which is the only way to new life in the resurrection.
Happy Are the Poor in Spirit Matthew 5:3-10 (According to Matthew's Message in The Context of The Slums In Nairobi)
(Tangaza University College, 2004) Kule, Matthias Mulumba
Poverty from the very beginning is something that has not been easy to understand. Generally it has been known as something to eradicate. On the other hand, poverty has been known as a channel through which one can be drawn to holiness. Above all so many religious men and women have taken the vow of poverty, yet there are as many definitions of poverty as the number of those who have vowed for it. Matthew presents to us a prominent teaching in the sermon on the mount, where he promotes poverty in spirit as a means to the kingdom of heaven. But how can we attain the kingdom of heaven if we have not been poor in spirit? And how can we be poor in spirit if we have not first of all understood what it means? Matthew's Jesus calls for our understanding of spiritual poverty. Matthew's teaching of Jesus about the poor in spirit has a background in the Old Testament, especially in the Pentateuch, the prophetic literature and in the psalms. It is for this reason that the first chapter treats the historical background of the poor in the Pentateuch, the prophetic literature and the psalms. The message that Matthew 5:3-10 bears is not only for the Matthean community, but also for us today. Among the many applications of this topic poor in spirit, in this paper 1 will endeavor to apply Matt 5:3-10 to the context of the slums in Nairobi. I believe that this topic of the poor in spirit will help us to understand our brothers and sisters in the slums thereby helping us to love and respect them more. The third chapter deals with this application. I have every hope that this study does not only have a message for the Christians living in Nairobi as a place surrounded by slums, but also for all the readers of this work in so far as we are all called to be poor in spirit.
The Christian Response to Sickness in The African Context: With Reference to Mbagathi District Hospital
(Tangaza University College, 2004) Omen Va, Gabriel
I belong to the congregation of Camillians and our ministry is to serve the sick wherever they are. We usually do our pastoral work in the hospitals. Mbagathi District Hospital is situated along Mbagathi road, just near the city mortuary in Nairobi (Refer to the Map on Page 78). Most of the sick people there are suffering from highly infectious diseases e.g. tuberculosis, and hepatitis. Most of them are suffering from AIDS. Most of the sick there are very sick. It is very hard to get the relatives of the sick in this hospital visiting them. Some of them have been sick for quite along time. Most of the patients here are from the Nairobi slums as the treatment is a bit cheap and they can afford to pay from their meagre salaries. It is human nature that most of the people don't like to see somebody who is very sick. The hospital doesn't pay salaries which will motivate some Church ministers to go and work there. So most of the work done in Mbagathi is voluntary and without any pay. hence it is absolutely under the personal initiative and self-transcendent love of any good willed church minister. After being posted by my superior to exercise my pastoral ministry there. I have thought how I can use this opportunity to evangelize the sick there and also to empower more members of the community to work there as the patients are progressively increasing. In this hospital we have various categories of patients: there are some who are not evangelized, some who were evangelized but because of their sickness they have lost their hope and trust in God, some have lost their hope in life, some don't want even to hear the Word of God as they blame God for their sickness. My essay contains five chapters. Each chapter has an introduction, sub-topics and conclusion. I will explore my experience with the sick in Mbagathi district hospital. In the first chapter I will examine the uniqueness of each individual, the root causes of sickness. How people experience sickness in blaming others. God, themselves and the environment. The ministry of caring for the sick being one where one feels powerless and helpless. Sickness as a form of suffering. Then I will give the results of some intervieNAs which I carried among the sick people. In the second chapter I will look at the socio-cultural analysis of sickness. In this chapter I will look at the African understanding of sickness, traditional experience of sickness and suffering, sickness as a whole human experience. African understanding of health and disease and the teaching of the Catholic Church. In my essay's third chapter, I will discuss the theological understanding of sickness. In this chapter I will look at human sickness as a mystery. Jesus as a healer par excellence, the biblical both Old and New Testaments' understanding of sickness. In the fourth chapter, I will look at evangelization in the service of the sick. I will examine the hospital chaplaincy as an important means of evangelization. Jesus as our missionary model, accompanying the sick in terminal stages, the Church's mission. the spiritual pain of the sick, the ministry of healing. The prophet-healing African Independent churches, the healing in the ministry of Jesus and the sacraments of healing. In the last chapter, I will discuss the empowerment of the members of the community to offer their service to the sick. En this I will examine the missionary animation, the vow of poverty as a gateway to love the sick and the training of priests. I will terminate my essay with a general conclusion.
The Effects of Prostitution in The Christian Morality A Case Study of Majengo Estate
(Tangaza University College, 2004) Ogha, Ephraini
I decided to conduct a research on prostitution because it is a moral concern in our church and society as a whole. It affects us in one-way or the other, directly or indirectly. It is a challenge to every one of us and therefore we should face it. I was always seized with uncertainty on hearing and reading on the Newspapers and on different sources of information about prostitution being practiced in our towns and cities. However, I thought that it would be better to go into the field myself in order to gather, 'first hand information". In this way I can be able to understand prostitution, its effects, and finally I may be in a position to give my opinions. Some people were amazed when I told them that my topic is about prostitution. Some questioned whether I might be able to go into the field and gather some information concerning the topic. Being a religious, some find this topic to be not appropriate for me to do. Despite of reactions I got from different people, I was able to take courage and go forward with the topic. Being a minister and especially a servant of the sick (Camillian), I decided to leave behind the wrong mentalities of some religious with their taboos and take the challenge into hand by researching more deeply on the topic. The main aim of this essay was to establish how prostitution affects morality in the Christian Church. Having established that, the essay will give some recommendation, suggestions and some proposed solutions to the problem. The essay will substantiate the increase act of prostitution in our contemporary world. "The main purpose of research is to discover new knowledge. This involves the discovery of new facts, their correct interpretation and practical application"'
Jesus The Initiator and The Eminent Partner In Interreligious Dialogue: The Bold Encounter with The Samaritan Woman (John 4: 1-42)
(Tangaza University College, 2004) Rathappilly, John Binu
The world today includes various kinds of pluralism: ethnic, cultural, ideological, and religious. No country can claim today to be homogeneous, that is, consisting of just one race, one ethnic group, one culture, one language and one religion. People move and settle in different countries and continents for economic, political and cultural reasons. We are living in a pluralistic and cross-cultural world. Meeting people of different religions is a daily experience of many Christians in various parts of the world. Our world is pluralistic and there is no single culture, ideology, and religion that bind all people together because there is no community that lives in isolation. Disagreements among people are a leading evil in our society. The eradication of these diversities between people from different religions communities should be the task of each religion. We must seek religious harmony between different religious groups. Through mutual respect and interreligious dialogue, one religion can walk hand in hand with other belief to attain this goal. Interreligious dialogue is today unavoidable. It is a cross-cultural duty for which we must suitably prepare. If interreligious dialogue will be a real dialogue it must start from within the self It must begin with my questioning my beliefs and myself before I am able to understand other religious traditions and rituals. One must accept the challenge of a change, a conversion, and the risk of contradicting the traditional patterns before entering into an interreligious dialogue. Pope John Paul IT urges the faithful in cultivating respectful, peaceful, and harmonious relations with people of all religions. Furthermore, the Pope underlines the fact that a genuine dialogue is rooted in respect for the dignity of human person. Ignorance is one of the major causes of conflicts and tensions in many interreligious communities. Lack of information about other religions lead to suspicion and misinterpretation of the action and rituals that they perform as part of their religion. Fighting against ignorance is very important in the society to avoid tension and suspicion. The parties in dialogue are pilgrims on the way to discover God, the absolute truth. We engage in interreligious dialogue to learn and to know the differences so as to live with them amicably. Interreligious dialogue is initiated with an intellectual curiosity and enthusiasm for learning new things. It is a path which leads to us to a new world of religions. Interreligious dialogue affirmed strongly the universal salvific will of God which through the Holy Spirit offers to every person the possibility of salvation (D.S. 22). Interreligious dialogue becomes a concern only when people belonging to different religions live together as one community. In this paper I would like to highlight some methods and attitude which one should hold when he enter in to an interreligious dialogue. I am attempting to study some of the attitudes and approaches found in the dialogue of Jesus with the Samaritan woman. Jesus, in the Gospel of John, is our model for this task. We will have a critique on the dialogue between Jesus and Samaritan woman. From this dialogue we will derive our principles to help us in interreligious dialogue. The main aim is to see Jesus as the initiator and the eminent partner in the dialogue that can be an interreligious dialogue. In the dialogue we meet three important phases namely the Samaritans, Jews and the Jesus himself Therefore I have divided this paper into four chapters with a general introduction and a general conclusion. The first chapter is a study on historical and religious understanding of Samaritans. The history of the Samaritans indicates to us the importance of Jesus' intervention in Samaria and how Jesus deals with a person who does not only belong to another religious beliefs but also culture. We also will uncover the historicity of the Samaritans as a religious group who had their own tradition, culture, temple and worship. The second chapter is an attempt to discover the historicity, cultural and religious background of Jewish people. It is important to study the culture and history in order to understand why there was hostility between Jews and Samaritans. This will also contribute to the appreciation of the dialogue between Jesus and Samarian woman in the Gospel of St. John (4:1-42). These first two chapters will help to evaluate the dialogue from a historical critical method. Third chapter is more relevant and close to the theme of the paper. This chapter deals with interreligious dialogue and its nature, purpose, principles, and some valid methods for a true and fruitful dialogue. This knowledge will help us to look at Jesus and Samaritan woman in the dialogue in the Gospel of John and consequently as evaluate the approaches and attitudes of Jesus and woman. At the end of this chapter, I will come up with a conclusion that there is hostility between Samaritans and Jews, which lasted for centuries, and there is need for a dialogue and Jesus is starting this discourse. The fourth of this paper is basically the exegesis of the Gospel of John 4:1-42. I will try to examine the attitudes and approaches of Jesus and Samaritan woman during their dialogue. Twill look at the starting point of this dialogue; overcoming the cultural and religious barriers and gender biases; the way Jesus leading the woman to a deeper level of dialogue; sharing their views with other partner; respect and freedom in the dialogue with a critical eye.
land in Kenya.
(Tangaza University College, 2004) Mugo, peter Gachiani
Since time immemorial, land and its fertility has been a controversial issue in human history. We may pose a question on the reason of the conflict between Israel and Palestine or Aboriginals and Australians. No matter what arguments can be raised, all the conflicts rotate around the land and its fertility, as it is the case of the Promise Land in the Bible.
Matthean Conflict Between Jesus And The Pharisees On the Interpretation Of Mosaic Law: Revisiting Compassion As A Law for Christian Leadership.
(Tangaza University College, 2004) K'Ogacho, Okeyo Andrew
It beats all doubts that the Torah was the very ground work of Judaism and the foundation of the nation of Israel. While this first statement is true, it is not to say that all the Jews (and specifically the different parties) agreed on the significance of the Torah or on its interpretation. Whereas their loyalty to the Torah was a great bond of unity, their conception of it was a constant cause of division, resulting in divergent opinions on this very matter of the Torah. In the situation of such divergent views on a specific subject matter, in this case the Torah, how does a group show that they are the right ones? In the case of the Jews, how does a group show that they are the truly elect, the righteous few to the exclusion of the lawless many, in contrast to the group(s) with which they contend? Yet, such claims are not often easy to affirm It requires that a group propounds a precise definition of what constitutes not only the doctrine and practice, but also what constitutes membership in the group. The group must also, in word and deed, try to legitimate its claim to be the true people of God in the face of other groups. In the case of the Jews and in the interest of our study, the claims and disputes of these groups are centered on the Law - the proper understanding and interpretation of it. The Law emerges as both the common ground and the point of conflict between the differing groups. What then are we up to and why? When I was doing my pastoral work in Korogocho,1 I met with different situations that forced me to reinterpret some of the 'laws' that I had up to then held as almost absolute. I had to ask some mind-boggling questions like: what is the place of law in my life and in my relationship with others? What principles actually underpin my interpretation and subsequent application of law in different situations? There are situations where one has to choose between helping a criminal, though love and counseling support, and reporting the criminal to the police. Different situations put me in conflict (at least implicitly) with the well laid out law of my religious and civil society. I began to ask myself why we should be in conflict with the laws that we ourselves make and generally agree to be good for our society. I wanted to find some answer for this 'riddle', and the immediate area of my reach was the word of God that I had to read, interpret, live, and exhort others to do the same. Because my focus was on conflict, I chose to read those books of scripture where conflict is manifested, especially with regard to the law. I eventually narrowed down to the Gospel of Matthew where the conflict between Jesus and the Pharisees is very explicit. I chose the gospel of Matthew because it consistently portrays the Pharisees as the adversaries per se of Jesus. Beyond this, I found the Gospel of Matthew to be presenting particular problems of interpretation of the Mosaic Law by Jesus and the Pharisees. This study, therefore, is aimed at understanding both the Pharisees and Jesus; how they go about issues related to the law and why they do so. We aim at unveiling the principle(s) that steer the interpretation of the law by Jesus and the Pharisees. Our study, though, is not for the mere sake of it, but is meant to enrich our pastoral relationships, making us better equipped to be interpreters and livers of the word of God in the ever changing situations of our day. Better put: Granted that the expression of faith, such as it is found in the Sacred Scripture acknowledged by all, has had to renew itself continually in order to meet new situations — which explains the "re-reading" of many of the biblical texts — the interpretation of the Bible should likewise involve an aspect of creativity; it ought also to confront new questions, so as to respond to them out of the Bible.2 We believe that such authentic interpretation and living of the word is what can make manifest the love of God that alone can bring this world to true life of conversion.
Evangelization Among the Poor Poverty: A Challenge to The Mission of The Church In Kenya (Makina Makongeni Sub-Parish)
(Tangaza University College, 2004) Byaruhanga, Augustus
My objective in writing this long essay is to explore the theological basis for the Church's involvement in evangelizing the poor. This has to be done following Jesus' example during his public ministry on earth. Jesus identified himself with the needy and the poor "as long as you did it to one of these little ones, you did it to me (Mt 25:40)" Jesus acted in solidarity with the poor during his entire earthly ministry. Having done pastoral work among the people of Makina Makongeni Sub-Parish for the last three years, I have come to realize that: 1-The poor need people of faith to teach them the Good News of Jesus Christ, who is the liberator, consoler, comforter and source of love. 2-For the poor to come out of their material, political and economical poverty, they need people to address the oppression and injustice they are facing. 3-The poor remind us of the role they play in God's plan and in the kingdom. The mission of the Church is no other than the mission of Jesus who was sent into the world by the Father and who sent the Holy Spirit to continue and complete his saving work. "The Church on earth is by its very nature a missionary since, according to the plan of the Father; it has its origin in the mission of the Son and the Holy Spirit". The proclamation of the Good News to those who do not know Jesus is in fact the grace and vocation of the Church, her deepest identity. The Church is the hope of the poor, the oppressed, homeless, destitute, orphans and widows of this world. Those who are suffering and weeping truly expect words and actions that bring them Good News. Through evangelization, the poor discover the true love of Jesus Christ who came to comfort and console them. Evangelization confronts poverty, injustice, oppression, exploitation and the conditions and social structures that breed these evils. The Church as Christ's body ought to continue this ministry by preaching the Good News to the poor, proclaiming the Gospel that sets the oppressed free and bringing wholeness to the broken hearted. The Church helps the poor to overcome and transcend the fear of death and believe in the life here after.
"He Dwelt Among His People" John 1:14. Inculturation And Incarnation
(Tangaza University College, 2004) Gyamfi, Kwadwo Joseph
In this paper I wish to discuss the concepts Inculturation and Incarnation as the medium through which the Gospel message reaches people within a given context. The main emphasis on the part of Inculturation will be on the Son of God becoming man and living among people. On this, the prologue of St. John will much in focus; "He dwelt among his people" (Jn. 1: 14). Understanding the thought of this text will be a great help to the Church and her Pastoral agents to apply the Gospel message in a given cultural context. In this way, the people will live authentic Christian life in their own culture setting. Inculturation being the issue at hand in the Church, I will begin with the first chapter reflecting on the historical background of inculturation. Special attention will be focused on the various descriptive definitions of inculturation in order to arrive at the basic thought of the word. In order to have a successful trend of incarnation, I will analyse the Old Testament's attempt of God to come among his chosen people, the Israelites. "He dwelt among his people" (Jn. 1:14). This is what the paper will consider as the core of Inculturation. The mystery of the second person of the Trinity becoming man and live among people. Here the concern is the understanding of what it means for the Son of God to live among people. This is the heart of the second chapter. The last chapter looks at the pastoral implication of inculturation as way forward for the Church's Inculturation. On this part incarnation will not be limited to the unique sense it takes when it is applied to the Word and fresh. Incarnation will be used in a broader sense as God's encounter with people in the world and into human lives as it was revealed to the Jews at that time. The emphasis will be the need for people to meet God in their own cultural settings as Jesus himself lived and proclaimed the Gospel message in his Jewish cultural setting. I intend to limit myself to the Biblical text, in which I believe when it is understood can be applied to any area of the Church's inculturation. I shall conclude this reflection with few recommendations, which can be of help pastoral agents to communicate God to humanity in their own cultural settings.

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