Bachelor of pastoral theology Theology

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MUGUMO SELF-HELP GROUP AS SOURCE OF WOMEN'S EMPOWERMENT IN KISERIAN PARISH, KENYA
(Tangaza University College, 1999-03)
This project research examines the efficiency of Mugumo Self-Help Group as source of women empowerment in all aspects of life particularly economic wise. The study emphasizes on the importance of making women aware of their poverty in their quest for liberation. The Church and society are urged to be conscious of women issues so as to take part in promoting women economically. In this study, collective effort must be made to mobilize women to get united into groups where they can tackle their common enemy, namely, poverty and helplessness. The researcher chose to analyse Mugumo Self-Help Group so as to find out how best self-help groups should be the source of women's empowerment and the way to self-reliance. Women and men members of Mugumo Self-Help Group were selected randomly with the group They answered questions during interviews and questionnaires elicited information about Mugumo Self- Help Group as source of empowering women economically. It is therefore the hope of the researcher that this piece of work will act as a promoter of women self-help groups in Kenya and in other parts of Africa.
The Problems Facing the Youth of Saint Michael's Parish, Otiende, Nairobi
(Tangaza University College, 2002) Serapio, Serapio K.
In 1999, I was sent by my Congregation of Holy Cross for a pastoral year in Jinja, Uganda While working in the Parish, I noticed that the youth needed proper attention. They had been left on their own like the sheep without a shepherd. When I returned to Nairobi, I observed the similar situation in St. Michael's Parish. From that experience I developed an interest that I should get to know more about the youth as a future Church minister. What lam interested in, was their way of life as the leaders of tomorrow in our Church, and to get to know what problems they face so that I can be able to offer them my services by providing some suggestions and solutions where possible. When we hear the statement" youth are the leaders of tomorrow" what question rises in our minds? I may have a question now that what kind of people or leaders are they today? It is important to dig deep into the problems of the youth. The strength of the building of the youth depends on their foundation and structure and therefore the youth need to be educated and trained early so as to build the firm foundation in our Church. The problems or challenges the youth face today can either be destructive or formative. ft depends on how they are handled. Youth problems are volatile practical issues which arise in life. At stake is the future of the family, in which lies the future of our society, country, Church and the world at large. Youth have many gifts, talents and much energy. If these are not properly acknowledged and utilized then the crisis and destruction may arise. On the other hand if positively handled, the youth can be very useful to our society.
Unveiling the Theological Meaning Of Reconciliation Among the Tharaka Community
(Tangaza University College, 2002) Kinyua, Joseph
The Church has opened the doors and windows to other religious and cultures wanting to enter into a true dialogue with them. It is in this respect that the following pages attempt a possible study of the Tharaka views of Reconciliation and the Catholic rite of Reconciliation. This is just the beginning of a long process of research and discernment for myself first of all, and may be for other people in the pastoral field as well. In this research I want to study how the Tharaka people understands reconciliation and what meaning it has in the Church. I myself coming from the Tharaka community want the Gospel to take deep root in this culture. The Sacrament itself is under threat and few people go for Reconciliation these days. I want to see people going for the Sacrament of Reconciliation and accepting it in their own life and culture. Therefore, it is an attempt to see elements in Tharaka which could be used in the liturgy and inculturation. Many people lack both proper study and knowledge of the sacrament and they are carried and absorbed by non-Catholic ideas, for instance the teaching that one can confess directly to God. I hope that this research will encourage and prompt the peoples to value and seek reconciliation in their lives to be in good relationship with others and God. The sources used in this paper is from materials got through observation and interviews carried out, and also by listening and attending talks on reconciliation. There has been informal dialogues and group discussions. I have also read books on reconciliation about the Church. After having done that I have used a criticalcomparative method in this paper. The first chapter looks at reconciliation in Tharaka and how it was understood, received and celebrated. The second chapter studies the Sacrament of Reconciliation in the Church, how the Church understands reconciliation and how important the sacrament is to the people. The third chapter puts together the first and the second chapters by looking at reconciliation as the source of healing to both traditional community and the Church. Here the elements of inculturation are discussed, which bring together ideas and values in the first two chapters. Lastly, there is a personal reflection in which I put down my own opinion and understanding on reconciliation. In all this, it has not been easy to come up with materials ready without problems. I have encountered problems of delay, gathering and lack of response from some people interviewed. With all these problems and others, I have not fully exhausted the material and much remains still to be researched by others and me too to contribute.
The Symbol Of 'Children' In the Gospel Of Matthew: A Call for Christian Witness in Africa Today
(Tangaza University College, 2002) TresFord, Chota
What do children symbolize in the Gospel of Matthew that calls for a Christian witness in Africa today? Generally, the three synoptic Gospels have made use of the symbol of children to communicate their message in a particular context. Unlike the two other synoptic Gospels, Matthew treats the children in a special way. Matthew's Gospel is the only Good News that talks directly about church affairs. The children' are the symbol of Christ's followers in Matthew's ecclesiastical life. In view of this, I have preferred to take the theme of children in the Gospel of Matthew, rather than in Mark and Luke, as lam addressing issues in the African Church. In Matthew's Gospel, children are the symbol of disciples who will enter the Kingdom of Heaven The symbol of a child has a great challenge for our Christian living, especially in Africa. Many people are yearning to be great, according to the worldly standard of greatness, and are fighting for power. hi this paper children in the Gospel of Matthew have been used to counteract the world's notion of greatness which states that "Might is great". Nevertheless, the symbol of the child demands us to do exactly the opposite 'Humility is great". The presence of a child among the disciples of Jesus is a living parable ofJesus that contains the reversal of values: the mighty is no longer great but the lowly. Thus, a child is taken as the symbol and a standard of what every Christian ought to be. Taking a child as a standard for imitation would have provoked many questions in the community of Matthew, just as it sounds ridiculous to many African ears today. What value does a child possess to be admired and imitated by the elders?2 As the title suggests, my commitment, my intention in this paper is to journey through the. Gospel of Matthew and search for the symbolism of the children, in view of challenging the African church today. I am compelled to dig deeper into this Gospel (of Matthew) in relation to the situation of our beloved African Church Certainly, my task in this paper is not to offer a solution to the problems facing Christians in the African Church but to let people examine their Christian witness in line with the symbol of children. To bring out the message that is contained in the symbol of children, I have analyzed exegetically most of the texts that contain 'children' in the Gospel of Matthew. 1 am not doing textual criticism or form criticism on the texts but textual analysis, for 1 am not interested in all the details found in the texts with children. My interest is in the symbol of the word child or little one. Only in some few texts, 1 have had recourse to the parallel in Mark. I have left out Luke purposely, for Luke and Matthew had access to Mark's material, as it is believed. I have made an overview of the whole Gospel of Matthew, investigating the symbolism of the children. The symbol of children is mostly employed in Matthew 11:25; 18:1-10,14; and 19:13-143, which have been analyzed in detail in the second chapter of this paper. The paper has three Chapters, with General Introduction and Conclusion. Each Chapter has its own short introduction and conclusion. Chapter one contains the theme of children in the Hebrew Scriptures. This is because Matthew has written to show that Jesus is the Messiah who has come to fulfill the Hebrew Scriptures. In addition, in Chapter one I have considered the children in the New Testament world in which Jesus delivered his message. Besides that, in the same Chapter I have given different terminologies about children to highlight the symbolism of children in Matthew's Gospel. The first Chapter sets the stage for the exegetical work found in the second one, which stands as the backbone of the whole paper. Furthermore, Chapter two comprises sub-topics that bring out the theology of Matthew. Chapter three is an attempt to contextualize the message contained in the symbol of children in our contemporary African situation. Since we are all children of God, the message concerns all of us. But! have decided to apply it in three areas of our Christian living the Small Christian Community, religious life and priestly life. Lastly, we should note that all the Biblical quotations cited in this paper are taken from the Revised Standard Version English Bible.
The Johannine "Signs": Their Meaning and Function in John's Time and Today
(Tangaza University College, 2002) Kanakkassery, Titus
The Gospel according to St. John, to many people, is the most precious book in the Bible. It can be read and loved without any commentary at all. But the more one studies John, the more wealth arises out of it. Down through the centuries, the Fourth Gospel has been considered as a Gospel with a difference, right from its opening words, which begin, not in Palestine, but in Eternity. The longer one studies the Gospel of John, the clearer it becomes that the Fourth Gospel raises theological questions of great and universal importance. Many scholars have been passionately attracted by the richness of the symbolism and the use of the theological vocabulary in the Fourth Gospel. More attention is called to the spiritual significance of apparently routine happenings and to the fuller meaning of words and events narrated in the Gospel. Symbolism is extended to the events and persons and makes it necessary for us to read John with close attention lost it's full meaning escape us. Symbolism for its own sake does not exist in John. The author never challenges the reader's subtlety as an end in itself, but always to make him realize that there was nothing trivial in the Gospel. In this essay our sole aim is to locate our study in the meaning and function of the Johannine usage of the term "sign" and to bring out the challenges it offers to us Christians today. The term -sign" which appears for the first time in in 2:11 is a theological one deliberately chosen by the Evangelist, with a meaning which must be assessed in relation to the whole Gospel. John has used the term to designate the major miracles of Jesus, which are not merely mentioned but described in some detail. Even though we will take a comprehensive look at the use of "sign" in the Gospel as a whole, we will mainly focus our attention on the meaning and function of the "seven signs" narrated in the "book of signs". Our aim is to show how these "signs" unfold progressively the identity of Jesus as the Life-Giver. This essay is divided into three chapters with a general introduction and a general conclusion. In the first chapter we examine the non-biblical and biblical background of John's concept of the term "sign". This study will take us to the usage of "sign" in history, in the Old Testament and in the synoptic Gospels. In the second chapter we examine the general aspect of the Johannine usage of "sign" and the meanings and functions of the "seven signs". The third chapter deals with the challenges oftoday in responding to the "signs" of Jesus, especially he present day challenges that the Church in India has to face, if it wants to be a true "sign" of Jesus, the Life-Giver. In short, the essay is an attempt to study the theology of the Johannine "signs" through which the Evangelist unfolds the identity of Jesus as the Life-Giver in a progressive and dramatic way and to identify the pragmatic demands of Christian life.
The Phenomenon of Street Children in Kenya: A Case Study Of Bosco Boys, Kuwinda
(Tangaza University College, 2002) Briiane, Yosepii
Kenya is among countries regarded as devCloping in theTrdrhdi World. It also-is) =- among the African countries with a high rate of a population migrating into urban centres. Majority of such population are in search for employment and better living conditions °---44 Its believed to be available in urban centres due to high technological advancements in towns. Kenya also ranks among African countries with a very high rate of a second class generation of street children in most of its main urban centres. Like the rest of the African countries, Kenya has many street children between ages four and eighteen who spend the major part of their lives in city streets. This phenomenon is one of the many social problems confronting the contemporary world. It is rapidly becoming of a terribly and glaring challenge particularly in the urban but also rural areas. "The street child phenomenon was first noticed in Nairobi in the 1960s. Street children were then known as "parking boys". This term was generally used by people in the early 1970s instead of the phrase "street children." The former term is derived from one of their popular activities, namely, directing motorists to available parking spaces along crowded kerbs, especially during peak hours. These children would the cars until the drivers returned. The drivers would usually give them tips. Their tips depended on the generosity of the drivers.
A Message of Hope from Paul For Our Christian Journey (Rom 8:18-30) The Impact of Paul's Message on Our Christian Attitude Towards Nature
(Tangaza University College, 2002) Sarmento, Adolfo De Jesus
One of the hot issues in our time that draws the attention of world leaders is the ecological crisis. It is an urgent problem that needs the attention of everyone because the place where we live in common is threatened. If we ignore it we might leave an uncertain future for the coming generation. The widespread extent of the ecological crisis is caused by the barbaric attitude which leads human beings to exploit nature and land resources for their own self-interests. The degradation of land resources and disfigurement of nature at large continue to tell us of the greed and selfishness of human beings and their attitude of being lords over God's creation. This long essay is the result of my own personal motivation to know more about environmental problems, their causes and their consequences. I am aware of the continuing threat to the global village where we live. Paul's message (Rom 8:18- 30) gives me much inspiration and I have come to realize that lam part of the 'large body;' nature, as Michael Dowd describes it in his book Earthspirit. Nature is in great pain and is in a critical situation. As future ministers of the Church we are called to be 'healers and agents' of the Good News to the peoples whom we are going to meet which also extends to the entire cosmos. The same desire motivates me to reflect on Paul's message (Rom 8:18-30) in this long essay. In the first chapter I present the historical background of Paul's use of Jewish teaching and thought to develop his on theology. It is important to know that Paul was very much in the framework of his culture and knew the needs of the people of his own time. In the second chapter, I portray Paul's message of hope (Rom 8:19-30) and show the paradox of Christian life. In Christ and through Christ the whole cosmos is redeemed and yet still waits for future fulfilment. In Christ the whole cosmos holds together and moves to its perfection. Our duty is to involve ourselves in solidarity with the suffering cosmos in order to transform it. It is only in the Christ event that we can grasp fully the meaning of suffering in our present situation and transform it into hope and salvation. In the third chapter I raise the special issue of the ecological crisis in Mozambique as one of the most severe cases among the countries around the world. The birth pangs of creation that Paul portrays in Romans (8:23) are still relevant in our situation today. The natural disasters and the long civil war that affected Mozambique have left the country economically unstable and lacking in the necessary human resources to develop that country. The Church, as a sign of hope and the presence of God's love, has an important role of proclaiming the Good News to all creatures and inspiring every person of good will to become involved in saving the whole cosmos from its destruction. In the last chapter I point out some of the important elements of how Paul's message inspires our Christian life and our mission. The Church is challenged by many aspects of the modern world. One particular challenge is that most of the environmental issues and problems of exploitation are related to political issues. Many times the Church has to face the risk of following the example of Christ's suffering and death. Without losing hope it continues to be a strong pillar through its moral teachings by defending human life and resolving ecological problems. The Church, without ceasing, calls Christians and all people of good will to renew their commitment to be stewards and companions of God's creation. Paul's message opens a new horizon on our Christian journey: we are united with the whole of creation on a journey together towards our redemption. It encourages us to look at nature in a different way. Paul reminds us that nature is not primarily a property to be possessed, but a gift from God to be received with admiration and gratitude.
A Pastoral Analysis of Evangelization Of the Basarwa Of Botswana
(Tangaza University College, 2002) Tsetsengwe, Godfrey Thatayaone
"Mosarwa ke wena!" meaning "you Bushmen". This is a phrase I grew up knowing that, it was not good to use referring to a Motswana. It refers to someone who is illiterate and uncivilized. Basarwa are the most neglected and marginalized group in Botswana. Even today those who have left the desert looking for greener pastures are still not respected. Some of the men work as shepherds and the women as house girls and at some places they are really exploited. Also, others have had the opportunity to go to school and are well educated just like other people in the country. But still they are despised only because they are "Basarwa." The Basarwa lack the basic necessities in life. At the moment they have pre-schools run by a non- governmental organization called Tirisanyo Catholic Commision. Yount! Basanva from the settlements go to school in the villages like Hukuntsi and live in hostels. That is when they leave the bush and interact with children from other ethnic groups in Botswana whose parents are working in the Kalahari area. The parents remain in the bush living their day-to-day lives under difficult conditions. When staying at the hostel the young Basarwa used to see people going to Church on Sundays and other days during the week and they also started coming. The priest in I lukuntsi, Fr Julian Black' bought a football for them and after Mass they remained at the parish playing. The parish is open to them, even during the week they come; at times they are given sweets and biscuits. During important feasts like Independence Day and Christmas, parties are organized for them and they always look forward to such occasions. It is at the Church where they found happiness and comfort. As time went on the young ones expressed their desire to be members of the Church and to receive the sacraments. Having stayed with them and known them well, when taking them home Fr. Julian asked their parents if it was possible for him to accept them into the Church. The parents were happy and allowed him to start teaching them catechism in preparation to receive the sacraments. That was a major step of evangelization of the Basarwa. The parents also shared what they had heard before of the gospel, but the pastors of the the London Missionary Society who came did not stay long. The Basarwa are eager to hear the word of God and if possible to receive the sacraments. Some of the elders expressed their desire to become members of the Church and asked Fr. Julian to avail himself to them as well not only their children who go to school where the Church is already established. In the desert normally preachers come and pitch their tents and start preaching but afterwards they disappear. In a way that is frustrating to the Basarwa. After years of hard labor in the Kalahari desert Fr. Julian is happy to see even the most neglected and isolated people showing interest in the Church. Through all the years he has been known to the Basarwa as "the one who lives alone." Now they are beginning to see a new reality of his presence among them, they know that he is there to bring the good news to them. That is a major step, they feel loved and accepted by the white man who has left his own country to minister to the people in Botswana, the Basarwa included. These are the early stages of evangelization among the Basarwa. They may still be too optimistic about the new religion but only time will tell where the seeds planted will fall. Will those expressing their desire to embrace Catholicism keep the faith. With time we shall see what happens in the process of evangelization among the Basarwa, how many will keep the new faith for long and contribute to the establishment of the Church in the settlements.
Widow-Cleansing Ritual Among the Bemba As Unsolved Pastoral Issue.
(Tangaza University College, 2002) Gustave, Chisenga Mukosha
Christ came into the world to serve (Mt.20: 28), as result the Church has a special mission to serve the marginalised. The pastoral agents are sent by the Spirit of the Lord to proclaim liberty to the captives and recovery of sight to the blind (Lk.4: 18). It is for this reason that I find it necessary to talk about the burning issues pertaining to widow's cleansing-ritual in the Bemba community in Zambia. The Bemba is one of seventy-four diverse ethnic groups, which consists of four groups: Bemba, Lala, Lamba and Aushi. They are mainly found in Copper-Belt, Central, Luapula and Northern Province. These ethnic groups are identical; they share everything in common including language, except for a slight difference in accent. This is due to their common origin. It is our duty to preserve and promote inner peace but not only at the community level but also in the widows' inner heart. The organisation of this work over the next pages falls under five chapters. In the first chapter, we will present the statement of the problem and the background to purpose to this paper. The scope, objectives and the definitions of key terms will be presented in this chapter Chapter two is made up of the literature review. It is a selection of sou. le available printed materials, which may be relevant to this study. Chapter three consists of the research design and methodology. Then Chapter four presents the results and the analysis of the study. In the final analysis, chapter five will summarise the work and will suggest some recommendations that may ge helpful to those pastoral agents involved in the widows' situation.
The Joint Declaration on The Doctrine Of Justification And Its Pastoral Relevance in Africa With A Special Reference to the Context of The Democratic Republic of Congo
(Tangaza University College, 2002-02) Guillaume, Bumba Kamudiongo
A retrospective reflection in the history of the Church testifies to decades of divisions and conflicts, the causes of this conflict are diverse. Among them, the reformation doctrine of justification. Understood and defined in different theological languages, this doctrine led to mutual condemnations on both sides; the Roman Catholic Church on one side and the Lutheran Church on the other. In recent years, the two communions have shown a great desire for unity through ecumenical dialogues intending to sort out differences and to overcome the mutual condemnations. It is in this context that the Joint Declaration on Justification is to be located besides many previous writings. We really felt concerned and challenged by the call of the signatories who stated "We recommend these texts for careftil study in seminaries and in parishes, and we encourage a thorough reading of them by individual Christians. We request that common and deepening ecumenical reflection be continued on the biblical message of justification and its meaning for the churches, for the life of individual persons, and for human society." Our interest in this theme is an attempt to contribute to the call of the signatories of this declaration. Following a retrospective and analytical method, our essay is made up of three different chapters. Each one of them deals with a specific problem but in view of one objective. Hence, the first chapter, a bit longer than the two others, is an investigation on the biblico-historical background of the topic.
The Theology of The Gate Among the Luo’s As A Territorial Initiation in Relation to Christ Being the Eschatological Gate to The Heavenly Homeland.
(Tangaza University College, 2002-02) Adoyo, Olouch Felix
After the African synod, which was held in Rome in 1994, the matter that arose very strongly was Inculturation of Christianity in the African culture. As a matter of fact Christianity as I know it is nothing less than an Inculturaied or Incarnated Religion. Around that time the terminology that swept across Africa was "Inculturation". Many documents that came after the synod were full of the term "Inculturation". By "Inculturation" I mean the process by which the Gospel enters into a culture, takes from the culture all that is already gospellcd and it is enriched by it- the culture.' The term Inculturation...expresses the great mystery of incarnation.., it is called to bring the power of the Gospel into every heart of culture and cultures.2 .1-hat is, it is an on going dialogue between Gospel and culture.3 After the synod, the anthill task that remains is the implementation of the outcome and exploring the specific areas that need to be inculturated. It is in the same spirit of the African synod that I would like to present the I,uo concept of the Gate and see all the possible ways of Inculturating it. The Gate is very essential among the lams as a Territorial Initiation into adulthood and consequently into the company of the ancestors. Once one has achieved this Territorial Initiation one is ranked on the same level with one's grandfathers, fathers, brothers and all those who have undergone this same kind of initiation.
Widows and Property Grabbing
(Tangaza University College, 2002-02) Makina, Patrick,
The phenomenon of widows and property' grabbing in our society today is a great reality to reckon with. We are reminded, day in and day out, that this phenomenon keeps rising, and there is no way we can pretend that it does not exist. This long essay was prompted by one main consideration, namely, the high rate of ' widows and property grabbing in Zambian Newspapers, which has left both the Church and State with no step to curb what I may call "the disease" leaving widows helpless, laughing stocks and vulnerable. This has affected not only the widows themselves, but also their children and their future. However. the Catholic Church in Zambia is challenged by w hat she sees happening in the society, and she is left with no option but to take action in educating every citizen's rights. Although much is not written on this issue in Zambia, we directed our research study precisely to our vulnerable widows (mothers and sisters) of Kanongesha, Mwinilunga Boma and Ikelenge, in Mw inilunga District, Zambia. This research study, whose results are recorded in the next few pages will render a great help to us in order to evaluate the highly prevalence of widows and property grabbing in our society. The findings reported in this essay are based on the responses of respondents from the above stated district (Mwinilunga) in Za m b ia A questionnaire prepared by the researcher and approved by the moderator and other experts in the field was used to collect all the relevant data. Finally, this data w as discussed and analyzed so that we could formulate some recommendations and practical pastoral suggestions.
The Power of The Tongue (According to St. James And Its Application in Religious Formation)
(Tangaza University College, 2002-02) Cosmas, Kagwe M.
Wisdom as a quality has been respected globally throughout the ages. In the traditional past, wisdom was passed on orally from one generation to the next through wise sayings, proverbs, and riddles just to mention a few. The power of the tongue was inherent in the words a person used. A person could use harmful words and likewise could use healing words. The latter was always advocated. James discusses the power of the tongue that is inherent in words that are spoken. Once a word is uttered, it is no longer within the control of the one who has said it. As we all sin with the tongue, a greater danger of faltering with the tongue is with teachers who have to use it daily in teaching. James then is calling for a wise use of speech; a reflection of what one wants to say before saying it. James' reflection has a background in Wisdom Literature. It is for this reason chapter one will treat 'power of the tongue in Wisdom Literature'. James' suggestions on the proper use of speech remain relevant to all ages. One of the many applications to this topic is in 'religious formation' a scenario that corresponds to what James was addressing, namely teachers in the early Church. In religious formation, formators have a teaching role and constantly use the tongue as an instrument for their work. It is my conviction that James has some suggestions that could be helpful to formators. This is what constitutes the third chapter of this study. It is my hope that the study sheds some light not only to formators but also to all who will read this paper on how to use the tongue in speech more appropriately.
The Concept of Death in Macua Community: Challenge of Inculturation
(Tangaza University College, 2002-02) Raul, Andre
The Macua look at the reality of death with certain "ambiguity" in the sense that they see it as a necessary step towards ancestorship. It is an essential, indispensable and definitive passage from the visible state of life (earthly) to the invisible. Death is not total destruction or annihilation of a person but through death one goes owani (home) or returns to Mount Namult. According to Macua understanding, death does not break the vital circle because a dead person still belongs to the family or clan. lie/she lives a full and real life, for with death the person acquires "supernatural" power and becomes an intermediary between Alvin/cu (God) and the living people. However, death constitutes a moment of great crisis in the family and in the society at large. And whenever death strikes in the family, people grieve, wail and mourn desperately. For this reason death is feared and fought against in order to safeguard life, which is the highest and most precious gift from God. Death creates disharmony and panic in the society. At the same time, the Macua are unanimous about the universality of death, that is to say that death is a universal phenomenon whereby it does not choose some and leave others. Some proverbs will help us to understand the mind and conviction of the Macua concerning the universality of death. Nakhwa nithavi na Muluku khuvo onihaleta which means death is (like) a hunting net of God, there is nobody who can escape it. In spite of this conviction that death is a universal phenomenon, the Macua still see it as something that occurs unexpectedly and without warning, as this proverb shows: Nakhwa khunleya, Dna mob) nawiye that is to say death is (like) a thief, it comes unexpectedly. This ambiguity created in me some interest that led me to research on this topic so as to try to grasp this mystery and seemingly contradictory attitudes. The questions that arise are, how can we as Christians explain the Christian understanding of death as a passage from this world (earth) to the heavenly kingdom of God? I low can the paschal mystery be relevant in the daily life of the Macua? How can we make a connection between the Macua understanding of hereafter and the Christian doctrine of resurrection?
Towards A Contemporary Understanding Of The Evangelical Vow of Poverty in The Life Of the Brothers of St. Charles Lwanga
(Tangaza University College, 2002-02) Ndyanabo, Gerald Majella
We must all pay tribute to our "role models," the elderly Brothers, for living what they believed. They teach us to understand the value of evangelical poverty and to live under Divine Providence by following the footsteps of Christ. We are to take to heart the gospel saying, " 1 am telling you not to wort), about your life and what you are to eat ... your heavenly Father knows you need them all" (A4t6: 31). The first Brothers planted in the Institute a spirit of using the necessary things, orienting them to the goal for which they are given to us and which they can serve. "Indeed this involves a dispossession, a generous gift of all that we have and is entrusted to us." For the younger Brothers, there lies the challenge! The older Brothers have been an affirmation in our vocation, and their physical presence continues to be a consistent part of our ongoing formation. the four pioneers2 in the Congregation when it was founded in 1927. He was born in Uganda, central Buganda, Mawokota County, October 1884.3 The Charles Lwanga Brothers revere the memory of all the pioneers, but Matia Tibarindeka holds a special place in their hearts because of his outstanding love for the Congregation. In his profile we read that he loved his Congregation wholeheartedly. This is confirmed by the Brothers who lived and worked with him, namely Brothers Adolfu Ludigo, Dennis Ssegamwenge, Heraclio Ssenfuma, Ludovico Ssenfuma, Emiliano Nsubuga. These Brothers agree that Bro. Matia Tibarindeka was an exemplary religious and leader, very upright and honest, and above all a man who lived up to what he believed and to his word. He had a special love for the youth in his ministry as a teacher, and loved the Brothers without discrimination. Sad to say, other than what is remembered by those who knew him, no written documents survived the Uganda Tanzania war of 1979, when the Congregation's archives, along with a lot of other property, were either destroyed or looted. These qualities were widely recognized, for Bra Matia Tibarindeka served as the first African Superior General of the Institute, 1946-1951. He died in a road accident on 22 April 1958 at the age of 74 years. Although he was taken from us suddenly and unexpectedly, his memory lives on and continues to motivate all those who aspire to the holiness he modeled.
Youth and Vocation Promotion
(Tangaza University College, 2002-02) Nyalazi, Ruth Christine
Our true and ultimate meaning in life is God who is able to bring us to the realisatiorpof who we are and what our human destiny is in the real sense. Our life is a gift from God. God who created us in his own image and likeness, wants us to become the best we can and to make our world a better place. All of us are created with a particular purpose in life and to co-create and to sustain life in different and various ways. We often ask ourselves in life: How can we know what God wants of us? How can we discover the gifts God has given us? In the family, the basic unit of human society, we experience our first encounter with life in human society. The invitation to full participation in life begins here. As we grow up, we feel the need to be involved in life beyond ourselves, to contribute to the growth of the human society, to care for God's creation and to be life giving. There are challenges to embrace a life that is life giving. To say yes to life and then to live it, we need someone with whom we can share about ourselves and our vocation in life. Vocations are currently flourishing in Africa and this is a blessing. However, it calls for a lot of prudence and courtesy in helping discern genuine vocations. Looking at the situations we face in Africa, we need to assess the surge in vocations with other socio-economic factors like rising unemployment, low standard of education. poverty and war. We need to assess properly the motives of those opting for Religious life/Priesthood. This is a challenge to most African communities, but God calls us from where we are, in the situations we are in. to serve him in diverse ways. No vocational choice is better than the other. Consecrated Iife is an option that is not so much understood in most African cultures; yet more and more young people express their desire to embrace it. How do we help them answer this calling, especially the call to Religious life/Priesthood? This paper will serve as a manual for vocation promoters who need first to know what it means to be involved in this ministry. In Chapter One, we will try to define what vocation is in the context of our times, bringing to awareness that all of us are called to a particular mission in life. We will then go to Chapter Two where we will explore different youth issues that can be of help in making life choices and which vocation accompaniers need to know. Chapter Three follows and we will look at Youth, Environment and Vocations where we see factors that surround them in daily life that can hinder them in realising a genuine response. This calls for vocation accompaniers to journey with young people in ways that will allow them to open themselves to God's prompting through discernment. We will then proceed to Chapter Four by looking at the crucial issues that we need to encounter in helping young people discern vocation to Religious life/Priesthood; where we assess their motives using different way,. The accompaniers need to be aware of elements in discernment and we will suggest a tentative programme for a discernment workshop. In Chapter Five, we will do some theological reflection on vocation promotion. It is here that the vocation stories in the Bible form a basis for our own calling. We will conclude this paper with apostolic exhortations and other documents, which are practical suggestions that address the youth, themselves, parents, men and women of good will and the consecrated people. Vocation Promotion is a work that each of us must contribute to.
The SMA Mission in Egypt; Proclamation of The Gospel Of Christ Or Dialogue
(Tangaza University College, 2002-02) Domfe, Joseph
In this thesis I shall try to present my views on the mission of the Society of African Missions, (the SMA) in Egypt, and ask whether it is the proclamation of the Gospel of Christ or dialogue with the non-Christians in Egypt. A number of Post-Vatican II Catholic theologians hold that non- Christian can be saved by acting in accordance with their own religious beliefs. However, these non-Christians, according to the theologians, have a much better chance of salvation within the boundaries of the church. The Catholic church, recognises that religions such as Hinduism, Judaism, Islam etc., possess at least rays of divine light, and therefore their members are not lacking the grace for salvation.' Again in the Apostolic Exhortation "Evangelii Nuntiandi" of Pope Paul VI we are told that the first proclamation of the Gospel should be addressed to non-Christians. This is simply because they carry within them the echo of thousands of years of searching for God, a quest which is incomplete but often made with great sincerity and righteousness of heart. The Pope still reminds us that these non-Christians possess an impressive patrimony of deeply religious texts in which they have taught generations of people how to pray.2 But then the questions which arise are, if these religions provide genuine ways to salvation for their followers, is the Mission of the church to the nations still relevant? Is there a need for dialogue and proclamation, and if so why? For my own society, the SMA, specifically founded for the evangelisation of the non- Christians, these questions are not merely of academic interest. They touch upon the very raison d'etre of our existence. I chose this topic purposely to show the need and the novelty of the Christians' Mission to other religions especially Islam. In this work, I shall try to outline my views on the S.M.A Mission, specifically in Egypt where 90% of the people are Muslims, and ask whether it is the proclamation of the message of Christ or dialogue with non- Christians. To begin with, I shall try to base my presentation on my pastoral experience in Egypt. In the first chapter, I intend to give a brief presentation on Egypt. Here I shall discuss briefly the history of Egypt, some relevant social facts about Egypt, some relevant economic affairs in the country, and some aspects of religious practice there. In the second chapter I will endeavour to talk briefly about the presence of the S.M.A. in Egypt. This will be about the history of the S.M.A. there, and the methodology of its Mission. I shall also evaluate what the Christian Mission is all about, taking into account the biblical foundation of Mission, and the recent view of the Magisterium on Mission. I will evaluate the pastoral challenges of the SMA Mission in Egypt in the third chapter. Then the fourth and final chapter will cover the theological reflections and some insights into the S.M.A. Mission in Egypt, and I shall evaluate whether it is the proclamation of the Gospel or dialogue. The SMA Mission in Egypt, generally speaking, is not well accepted by many people. Most of our SMA members are not in favour of our Mission in Egypt. simply because they do not see any fruit from the labours of the past hundred years. So I chose this topic for my thesis just to try and give some insights into our Mission in Egypt. I tried to put into words all my pastoral experience and knowledge as well as good ideas I acquired in Egypt in 1997-98. Hopefully, by reading this reflection, many people will see something or be enlightened even in a small way about the importance of our Mission in Egypt.
The Sick and Their Experience of God, Based In the Slum of Kibera.
(Tangaza University College, 2002-02) Garcia, Miguel Angel Posadas
"The sick are the poorest people among the poor." This is what I have seen in the "slum" of Kibera. I started to do my apostolate in Kibera in September of 2000. At the beginning, I began by accompanying one of my Religious Brothers in visiting the sick. I felt "lost" because of the language. I felt a great challenge facing me because I saw many sick people and I could not say anything to them neither I could understand them. When I was able to express myself in Kiswahili, I faced yet another challenge: How do I express to these sick people that God is a Father to them? Many of them had been suffering for a long time; and it was not easy for me to tell them "God loves you". Sometimes I saw them suffering very much arid I could say nothing to help them. I felt that my prayer at those times was dry. As I was getting along, I started to discover something: I found many sick who really trusted in God. They started to talk about God in the midst of their suffering. I said to myself: "These people, in spite of their suffering, can experience Goa." But one day, I asked myself a question. "Is it in spite of or because of their suffering that sick people experience God? This question moved me to want to become closer to the sick in order to find an answer. I have discovered that many sick people experience God simply and clearly because of their suffering. They undergo a process of purification through questions and feelings that they ask themselves about their situation. They find that they have a need to depend upon someone outside of themselves to endure their suffering. The sick have taught me in my life to believe in God in a stronger way. They helped me to talk about God in the midst of suffering. Now I am able to remind the sick that God loves them and that He is accompanying them in their struggles. This experience which I have had with the sick is the motivation for this written Essay. Here I want to present my experience of the suffering of these sick and their experience of the presence of God in their lives. In the First Chapter, I present some of the history of Kibera and the situation in which the sick people live as well as my own lived experience with some of them. In this Chapter I conclude that poverty has a lot to do with the illnesses of the people. In the Second Chapter I reflect upon what the Scriptures and some scholars say about the sick and their suffering as well as the way in which they experience God in their lives. God is very much present in them and to them. In Jesus' suffering they find meaning for their own suffering. In the Third Chapter I present the challenge for us all in living with and ministering to these suffering people. We Christians are called to be Good Samaritans. We cannot be indifferent in confronting this suffering; and we must ask ourselves how it is that we can respond to this reality.
The Significance of Women in the Gospel According to Matthew and the Application to the Contemporary Kenyan Society
(Tangaza University College, 2002-02) Peter, Waweru
Having received the gospel message from Jewish vessels, as it were, which were lamentably male-dominated and women-segregating, Christianity has done little, if anything at all, to bring the two genders onto an equal plane. In the first part, I will locate the place and role of women in Old Testament times. I shall describe their condition in socio-cultural life as well as in the religious domain. In the second part, I will deal with the role and place of women in New Testament times, that is in the first century of Christianity. By the very nature of the gospel message, it is not easy to draw a line between the socio-cultural life and the religious life of the Christian communities. As a result, these two aspects of life will be dealt with as one inseparable way of life.
A Study on Former Child Combatants in Sierra Leone: Assessment of the Problem; Rehabilitation Strategies; Pastoral Ministry.
(Tangaza University College, 2002-02) Cosgrove, John
like many developing nations. due to its poverty and economic structures. Sierra Leone has had its share of street children who would beg on the streets from expatriates and wealthy Sierra Leoneans. In the mid-90s. while working in Sierra Leone. 1 was pestered by street kids in Freetown to the same degree that I experience the street kids during my visits to Nairobi If the number of kids approaching for a hand-out is a reliable indication of a country's street child population then I would propose that Freetown. in the mid-90s, had as high an incidence of street children as Nairobi does today. The Salesians began work with street children in the late 90s and presently have about 200 children in their care. Many of these children now live on the streets as a direct result of the increased fighting in the last five years. The idea for this paper arose from a combination of factors: during my pastoral practice in Sierra Leone from 1995 anti: 1998 1 met mans of these voting soldiers at road blocks. in the market, and even at our gate as they begged us 1hr food or soap. Anyone could realize that. in spite of the gun and military garb. these soldiers were still very much children: the media has also presented to the world the plight of child combatants rather

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