Bachelor Of Sacred Theology

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IMPACT OF THE RADIO AND TELEVISION IN PENTECOSTAL MOVEMENTS ON THE CATHOLIC YOUTH: A Case study of Nsambya Youth Sharing Hall Kampala
(Tangaza University College, 2005) D'SOUZA, WILFRED
1. Background and Significance of the Study The permanent bureau of the Symposium of Episcopal Conferences of Africa and Madagascar meeting in Accra Ghana in 1993, issued a document New Christian Movements in Africa and Madagascar' in which it observed that contemporary Africa is witnessing an explosion of new religious movements. Mainline Churches such as the Catholic Church have been greatly affected, losing substantial numbers of the youth to these new groups. The new movements are promising quick happiness, contentment and purpose in life to the hundreds of thousands of young people they are attracting into their ranks. This constitutes an urgent pastoral challenge to the Catholic Church. 2. Statement of the Problem The challenge is to understand what these movements are, what is making them so successfiil in attracting the Catholic youth into their ranks, and what needs these groups are meeting which the Catholic Church is failing to answer. By far, the brand of these new Christian movements that is proving so attractive to the Catholic youth, is Pentecostalism. It is the type that largely dominates the African landscape, and it is the type that is spreading rapidly through crusades, revivals and workshops that have become a feature in many African cities. Pentecostalism is vigorously being spread through radio and television because Pentecostal movements see the modern media as a prime source of recruitment of youth and a means of spreading the word of God. Several radio and television stations have been set up by different Pentecostal groups, and other groups that cannot afford to 'SECA M (Symposium of Episcopal Conferences of Africa and Madagascar), Afew Christian Movements in :grow and Madagastar.Paulines Publications Africa, Nairobi 1993. set up their own stations, have huge budgets for purchase of airtime. They put to shame many Catholic groups in this regard. To examine the appeal of Pentecostalism to the Catholic youth, this essay explores where many youth first get introduced to Pentecostalism, the Pentecostal radio and television stations. Many young people find the electronic media of Pentecostal movements more appealing than the Catholic electronic media. The reasons that explain the attraction of young people to the radio and televisions of Pentecostal groups, are the very reasons that explain the appeal of Pentecostalism to the Catholic youth. Since these new religious movements are largely an urban phenomenon and place much importance on evangelization through extensive use of the electronic media as priest-anthropologist Aylward Shorter observes, Uganda's capital Kampala was an ideal place in which to situate our research. Uganda's current president, Yoweri Kaguta Museveni on coming to power in 1986, stressed freedom of worship laying the ground for the rapid growth of Pentecostal movements that had been outlawed by Idd Amin's regime. Museveni has liberalized Uganda's airwaves leading to the setting up of many privately owned FM radio and television stations. Several of these FM radio and television stations belong to different Pentecostal groups. 3. Description of the study site The research for this essay particularly sampled the urban youth of Nsambya Youth Sharing Hall in Kampala city. 'Sharing' as the youth center is popularly known among youth circles, is a large youth center that was begun by the Missionaries of Africa (White Fathers) in 1986 to reach out to the urban youth. It is believed by many youth chaplains across Uganda to be a model youth program. 2 4. Hypotheses and Research Methods This research was based on three main hypotheses; the First being that the electronic media used by Pentecostal movements has a stronghold on the Catholic youth, Secondary that there are some needs of the Catholic youth which the Catholic electronic media is not adequately addressing, and Thirdly that there are some features of the Kampala situation which have favored more the development of the electronic media of Pentecostal churches than the Catholic media. The research methods employed, included administering a questionnaire to Catholic youth, interviews with the youth, youth chaplains and those engaged in the running of the Catholic and Pentecostal electronic media, and lastly listening and viewing both the Catholic and Pentecostal electronic media. 5. Organization of the Study This work is divided into four chapters. Chapter One gives a presentation of the origins of Pentecostalism in the world and in Uganda, its general characteristics and main groupings in Kampala, Chapter Two examines the message spread by these movements, analyzed against the socio-economic and psycho-religious needs of the Kampala youth. Chapter Three restates the Church's call to a serious media ministry because that is where most Catholic youth are being introduced and eventually recruited into Pentecostalism. This work closes with proposals on how to do an effective youth ministry especially through the mass media.
THE CHRISTIAN IN FRONT OF SUFFERING Response to the Problem of Suffering in Job 40:4-5; 42:2-6 and Rom 8:28-30
(Tangaza University College, 2005) JORGE, ENRIQUE ORMESIO QUIROZ
Every human being at some time in their lives is touched by suffering, and I was not an exception. Suffering knocked at my door in different circumstances. However, I looked around me and I found different ways people suffer. Among those ways, there are people who suffer for no apparent reason, especially those children sexually abused by people whom they trusted. From news around the world we came to know of so many priests who abused not only the trust, but also the lives and bodies of children in their care. These abuses leave on the victims a wound that is difficult to heal, especially because they have been inflicted by people who are "representing" God. This moved my pastoral heart to find ways to help them first of all to understand their suffering and the role God plays in it. This was the spark that started the present work and drove me to continue the investigation. Thus, aiming at a deeper understanding of suffering, we try to distinguish a way a Christian may understand suffering. To this end, we investigate three passages in the Christian Scriptures Job 40:4-5; 42:2-6 and Rom 8:28-30. We chose these passages because they present an understanding of suffering in the Old and New Testament respectively. In this work, we use the Book of Job to understand undeserved suffering in the Old Testament. Thus, we also presuppose that Job is righteous and that his sufferings are undeserved. The fact that Romans explains the Christian life is not a matter of discussion; this Christian life is lived by Christians who have been made righteous by God. Then, the sufferings that they undergo are not supposed to happen to them because Christ had already paid the price for their victory. Thus, this essay is divided into three chapters. In this chapter, we analyse Job's response to his suffering. In this analysis, we survey the different ways in which the Old Testament understood suffering; then, we proceed with the delimitation and context of the text. This is followed by the exegesis of the text, and, finally, we present its theological message. In the second chapter, we survey Rom 8:28-30 to understand the place suffering has in the life of the Christian. We start with presenting the approach on suffering of Jesus and his disciples; then, we will have the delimitation of the text and the examination of its context; subsequently, we will do the exegesis to finish with the theological message of the text. Finally, in the third chapter we will compare the findings of the previous two chapters and underline the particular Christian response to suffering.
HE MUST INCREASE, I MUST DECREASE" (JOHN 3:31) A new axiomfor an ordinary Christian (ife Today An Exegesis qf John 3:22-31 with Ayylication to leadershyl
(Tangaza University College, 2005) OSWALD, MULENGA, SDB
Reading the gospel of John especially the book of signs which contains the text we are dealing with, the first impression is that chapter three is largely composed of different scantly misplaced episodes. Anyhow. the evangelist makes sure that one strong message comes out at the climax in verse 30 of the whole chapter three. This is why I find it necessary through this thesis with the help of the Jewish background and biblical exegesis to discover the meaning behind this text. Through this thesis. I will attend to the flair questions as addressed by the evangelist in chapter three, namely: (1) what was the role of John the Baptist and the baptism he administered in the ministry of Jesus? (2) Who was Jesus in the life of Israel (Judaism) and the kind of baptism he offered'? (3) What is the difference between the baptism of John and that ofJesus? (4) For the one who is greater, what is the basis for his greatness'? In the whole book of signs. John the evangelist tries to answer these questions using different motifs and symbol isms. However, in my work as I attempt to attend to them. I do not promise to be very exhaustive in my- approach since the volume of this nature can not allow me. My main preoccupation in this work is to bring to bare the obscure faith theology of the author veiled in the statement of John the Baptist, "he must increase. I must decrease" John 3:30, for his community. The mention of the word honour immediately denotes shame as its opposite concept However, in this case I do not intend to treat the two concepts side by side, instead I will focus on honour and the notion of increase within the Jewish context since what is at stake in the statement of the Baptist is honour. My intention is thereafter, to give the same theology relevance to our contemporary world, particularly the context of the Church in Africa. Though my aim is not to oiler solutions to African problems, at least through this work. I intend to raise some profound awareness in our African Christian way of living. This thesis is composed of three chapters. With the general introduction at the very begin, each chapter starts with a short introduction and conclusion. The general conclusion then comes at the end of the third chapter. Systematically. chapter one deals with the Jewish background laying a foundation for a detailed exegesis in chapter two which will give us the theology for pastoral application in our last chapter. Placed in its proper context the text will act as an eye opener to our readers. Besides, it will act as a window from which to look at the Jewish culture and its faith problems during the time of Jesus in comparison to our Faith crisis today caused by similar structures. All this is to be done NA, ithin the frame work and mindset of the author and his community for whose prospect lie composed this episode. This thesis conies at a time when our contemporary society is really in need of change. However, if we want to stand for that change as Christians, then we will have to be prepared as well to be rejected by the same society since any change will bring about disorder in the status quo of the beneficiaries. Here the message for Christians today is to remain open and receptive to the promptings of the Holy Spirit from within.
THE IMPLICATIONS OF INTERRELIGIOUS DIALOGUE WITH HINDUISM An Analysis of the Pont-Praslin Interreligious Dialogue Centre, Mauritius
(Tangaza University College, 2005) PRUDENCE, JOSEPH LELIO
The Motivation for Choosing This Topic Mauritius has a population of about. one million two hundred and fifty thousand inhabitants. Fifty eight percent of the inhabitants are Hindus, fourteen percent are Muslims and twenty-eight percent are Christians. People of different ethnic group and religions meet in the street, at work and some in places of pilgrimage (examples Grand Bassin and the sanctuary of blessed Father Laval). Mixed marriages' are increasing. We have awarded ourselves titles such as "La nation arc en ciel" ("The rainbow nation") and -the multiracial, multiethnic and multicultural country." Experiences show that we are still a juxtaposition of ethnic groups rather than a united nation. In February 1999, because of the death of a Creole singer -Kaye, war broke out between Hindus and Creoles. Three persons were killed. Police stations were destroyed and houses burnt. Many people feared of a new racial war like in 1960-1968. After this event many people lack confidence in the persons of other ethnic groups and religions. Now we can hear people saying: -never again such a situation like February 1999." These situations show that we have to make an effort to understand and know each other better. We have to overcome our prejudices. We are confronted with a situation that should be altered. N:B. Mixed marriage is used in the Mauritian context to define a marriage between two persons of different faith. The term is not restricted to marriage between two Christians of different Churches as in the Code of Canon Law. 1 However. on the 30 September 2303. Mr Pau! Beremzer, was the first Creole to become the prime minister of Mauritius.2 From the independence of Mauritius (12th March 1968) up to 2003. the prime minister of that island has always been a Hindu from the Vaish caste.3 This is a sign of hope. Our is:and Mauritius that appears to visitors as the 'star and the key of the Indian Ocean' is gradually becoming a point of encounter where European, African and Asian civilisati )n collaborate to create a new homeland and build our destiny in accord. This situation is part of the design of the Divine Providence calling Mauritians to replace the climate of suspicion and fear by an atmosphere of understanding and dialogue.
The Use Of Science Of Napro Technology For Treatment Of Infertile Couples In The Wake Of IVf Mentality: The Church Moral Response
(Tangaza University, 2022) Lalsaga Weindnogo Aimé Bienvenu
Researching and writing on that topic is amazing because it shows the effort that the Church is putting in place in helping couples to faithfully live their covenantal union to its fullest by being procreative and also one. What is Napro Technology and how can it be of major importance for couples? Why should Napro Technology be used instead of artificial ways (IVF) of helping couples conceive? The above is some of the questions that we can put forth when talking about that topic. Our very first hypothesis is that IVF or else artificial ways of inducing procreation should be avoided. Our second hypothesis is to advocate for natural ways of procreating thus we ought to promote the use of Napro Technology as a tool to help those facing challenges when it comes to procreation. Our third hypothesis is based on the fact that we should accept children as gifts from and of God and in case one is not able to procreate, he/she should accept the situation and maybe adopt, for adaption is morally good and accepted.
Healing Of The Paralytic In Luke 5:17-26: A Recapitulation Of And Contribution To The Growth Of Faith Among The Members Of Our Lady Of Guadalupe Bible Study Group
(Tangaza University, 2022) Tugumisirize Innocent
Having been here in Tangaza University College for four years studying theology, I am interested in Holy Scripture. Due to the great importance that Jesus lays on faith as a requirement to attain eternal life, I am inspired to choose the topic: “Healing of the Paralytic Man in Luke 5:17- 26 as a recapitulation of and contribution to the growth of faith among the members of Our Lady of Guadalupe Bible study group.” Throughout his ministry, Jesus emphasized that having faith in him and believing him as Son of God is a criterion to merit eternal life. In the Gospel of John, Jesus vividly says that, “… whoever believes in me, even if he dies, will live” (John 11:25) and whoever does not believe in in him will die in sins (cf. John 8:24). Thus, the theological virtue of faith is very core to Christian life that without it, one’s works would be in vain for he would never merit heaven. One’s works must be united with faith in Jesus for through him we are saved. Jesus is the way, the truth and life (cf. John 14:6) and thus, without faith in him, one must be astray and without life.
The Relevance of the Symbolic Meaning of Jesus’s Words and Actions at the Last Supper, (Luke 22:14-20). For an Authentic Christian Living in the Contemporary Christian Communities of Zimbabwe Today.
(Tangaza University, 2022) Reuben Mutukura
Christianity has the largest population in Zimbabwe when it comes to religion and more importantly, Catholicism has significant numbers, but the question is, why there is little impact on Christian life and values in Zimbabwe? Human rights are violated, there are divisions among the people due to language, economic crisis, or political affiliations, and there is great poverty and a growing tendency of no concern for the other among the people except when they want to use them. The question, especially for Christians, is where are the values they proclaim every day as they worship and why is there no trace of Christian values in the society that Christianity prescribes? Where is that existential authentic and practical way of life prescribed by Jesus whom the Christian follow as they make the largest and most significant numbers when it comes to religions, In Zimbabwe? This study notices the gap that is left when it comes to practicality as people only focus on the mechanical and routine approach to religion as many consider all as magic and easily forget that there is something to be lived too in society from what we profess with our mouths and should be translated into the way we live with each other. Thus Luke 22:14– 20, stands as the foundation to understand Jesus’s teaching and be able to easily find ways to translate it to be our way of life. We live in a world characterized by a lack of commitment in the Christians, particularly Catholics, and also a failure to apply their faith in their day-to-day lives in their communities. Catholics receive the Body and Blood of Jesus every time they worship, but it ends there in church and after their worship, they go back to leave their lives as if nothing happened, and this is a very troubling issue and problem. Thus this work seeks to address this special issue by showing how the Eucharist can be the source and better means for Christians to transform their lives and live the values that the gospels give. Thus this study seeks to highlight the importance of the symbolic meaning of the Eucharist which is often forgotten, as the foundation for understanding well and appreciating the real presence of Jesus, present among His people and thus understand what it means and implies for one who receives the Eucharist and be able to live it in their daily lives.
Mission as Dialogue and Encounter: The Basis for the Mill Hill Missionaries’ Attitudes in Evangelizing the Human Person. Case Study of Catholic Diocese of Bungoma.
(Tangaza University College, 2022) Wanjala Dennis Bwire
The pioneer missionaries in Western Kenya were the Mill Hill Missionaries, amongst whom from the start there was a big presence of Dutchmen. In 1894 they were entrusted with the Vicariate of the Upper Nile. In which, as well as territories in Uganda, the West of Kenya was included. In 1903 they opened a mission in Kisumu among the Luo, followed a year later by a Station in Mumias among the Luhyia. In the following years there was a constant expansion of missionary work among those tribes, while mission stations were also opened among the Gusii.1 This quote triggered a number of questions in me: How was the first encounter of the pioneer Mill Hill Missionaries with the local people? Were the local people especially those in the Catholic Diocese of Bungoma either receptive or not to their invitation; and Why? Above all, how was the Mill Hill Missionaries’ attitudes towards the local people and their culture, and amongst themselves as missionaries in the work of evangelization and human promotion? This research will therefore explore the dialogue and encounter between the Mill Hill Missionaries and the local people. It will further investigate the goals, styles and means of evangelization, and their influence on the lives of the local people and the missionary character and spirituality of the Mill Hill Missionaries. The Mill Hill Missionaries have always been in dialogue with the culture of the people. The Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, accentuates the urgency for the Church to be in solidarity with the whole of human family and read the signs of times in the midst of the diverse and constant flux of science and technology, “culture and the ways of thinking”2 in her work of evangelization in the modern world. This indeed is a call of any missionary in a given mission territory to ask oneself: What is going on here? Why I am here, and for whom am I in this particular mission placement? How do I respond to this particular situation, and what missionary attitudes do I need to develop in this context as I encounter these people daily? Indeed this is a call for a missionary to be open to dialogue and surrender to the promptings of the Holy Spirit for effectiveness of the missionary tasks entrusted to him. This implies that dialogue is an integral part to missionary evangelization on the account that The same Spirit is at work in the people being evangelized as well as the evangelizers; and we acknowledge that there is a two-way exchange of gifts, between missionaries and the people among whom they work. Dialogue conveys the impression that mission is not just a matter of doing things for the people. It is first of all a matter of being with people, of listening and sharing with them.3 Additionally, in the opening address for the 18th Chapter of St. Joseph’s Missionary Society, Fr. Anthony Chantry, the General Superior of the Mill Hill Missionaries affirmed the need for dialogue in mission by saying: We will begin our journey together by listening attentively to one another and the concerns of the Members and Associates. We shall conclude with statements and recommendations born of consensus, and choose leadership that will empower our society in its mission of loving service over the next five years. So the quality of the dialogue that will take place during the journey will determine the quality of the outcomes of this Chapter. In his pre-conclave speech Pope Francis said: “Dialogue is born from a respectful attitude toward the other person, from a conviction that the other person has something good to say. It supposes that we can make room in our heart for their point of view, their opinion and their proposals.” May this characterize our deliberations in revisioning the mission and identity of our Society in evangelization (cf. Evangelii Gaudium, 33)4. The research will be tackled in four chapters: Chapter one will deal with the Preliminaries, the background information of the problem and the overview of the Catholic Diocese of Bungoma including the geographical location of the diocese; the people and tribes which make up this ecclesiastical jurisdiction, principally the Luhya tribe, and the organization of the diocese. Chapter two will concentrate on the conception of Mission as Dialogue and Encounter and its relevance to the holistic evangelization of the peoples. Chapter three will aim at the Mill Hill Missionaries’ Attitudes in the Evangelization of Human Person in Bungoma Diocese. Here, the paper will analyze the Society’s missionary tasks and motivation as presented to the public by first tracing the genesis and charism of the society, the Mill Hill Missionaries in Western Kenya and as well as the means of evangelization and their impact on the faith of the local people. Consequently, the research will examine the challenges faced by the missionaries in their work of evangelizing the people of the Catholic Diocese of Bungoma. Finally, chapter four will sum up the research with the Recommendations and General conclusion. Firstly, on the specific missionary attitudes and spirituality of the Mill Hill Missionaries in evangelization of the people; and secondly, on the general missionary attitudes, i.e. how a missionary need to nurture and use these very attitudes in mission.
The Impact Of The Contemporary Challenges On Young People’s Engagement In The Catholic Church Today: A Pastoral Concern Of Our Lady Of Visitation Nabbingo Parish, Kampala Archdiocese-Uganda
(Tangaza University, 2022) Nsibambi Gonzaga
During my apostolate in Our Lady of Visitation Nabbingo parish, I discovered that young people are granted excessive freedom which has impacted their social-economic, psychological, physical and religious lifestyles, by contributing to their fixation, and undesirable behaviors like gambling, vandalism, stealing, drugs and even prostitution in order to quench their immediate needs and desires and quit the life of God in their daily ways of life. And so despite the efforts done by the Parish to attract and engage young people in Church activities, there is still lack of interest, involvement and active participation of young people in the Church. The continual disengagement of young people, may lead the future Catholic Church into crisis of the faithful members. It is due to this observation from different parishes that I chose this topic so as to investigate on how pastorally the Church can make them understand the importance of God in their lives, help them to overcome the mushrooming obstacles they encounter in life, and suggest possible ways of making them quest for God and be actively engaged in all Catholic Church activities.
The Re-Evangelization Of The Maa Man As A New Approach To The Maa Apostolate
(Tangaza University, 2022) Lekandome Ekokoyo Jean-Louis
Mission has got a number of definitions. Buono refers to mission as the act of being sent for a specific task by a sender who has authority over the one who is being sent.1 According to Ad Gentes #6 missions refer to all the undertakings that are carried on by the preachers of the Good News. Their undertakings are transformed to missionary activities and serve as a purpose to win souls for Christ Jesus, [AG #6]. However, it is important to note that theologically, mission is a Trinitarian initiative rather than human initiative. Those who are sent only participate in the salvific mission. Those who take part in the salvific mission of Christ are referred to as evangelizers or messengers of the Good News, [EN #2]. The evangelizers only share in the mission of Christ who was Himself, the Good News of God, and the very first and the greatest evangelizer of all time, [EN #7]. Jesus sends the Church just as His Father sent Him. As the Father sent me, I am also sending you, (Jn 20:21). This is a universal mission for the whole Church until Jesus comes again. In this mission, Jesus promised to be with the Church until the end of time (Mt 28:20). Aware of the depth and the length of this mission, Pope John Paull II, in his encyclical letter Redemptoris Missio states that the work of evangelization handed over to the Church by our Lord Jesus Christ is still very far from its conclusion, [RM #1]. The Pope furthermore believes despite being the second millennium after the Lord’s first coming possibly draws to an end, the human race still shows the signs of the mission is still in its genesis and we have the obligation as Christians to recommit ourselves to its service, [RM #1]. As stated above, this mission is universal; that means it involves both men and women of all races. The Maasai people in this case are not an exception to this mission. They are both the evangelized and evangelizers at their own level.
St. Paul’s Concept of One Body in Christ (1 Cor 12: 4–13): A Way of Enhancing Unity among the Christians in Zambia
(2022) Pethias Kafula
From time immemorial, the Church has suffered from both internal and external upheavals. From the internal, the members within the Church fight and compete with each other for various things. In the quest to be noticed and seem relevant to others, believers have entered a situation where one’s level of spiritual life is measured by his/her giftedness. From the external perspective, there is an element of Christians criticizing and condemning those who do not belong to their denomination. This behaviour is coupled up with words like; in that Church, there is no Holy Spirit. Thus, causing members to shift from one denomination to another. However, the pericope 1 Cor 12: 4–13 is going to address and offer a solution to this defect. The first letter to the Corinthian is an address to the Church in Corinth. The bone of contention in the letter is all about the issues sent to him by various individuals. Among these people are the Chloe’s people who arrived bringing news to Paul about factions and divisions 1 Cor 1: 11. The other information came from the community intending to seek clarity on several issues that the believers were confronted with 1 Cor 7: 1. Nevertheless, aside from the lost letter to the Corinthians, Paul decided to write the second letter which is now considered as the canonical first Corinthians. The behaviour that dominated the city of Corinth and thereby influenced the believers negatively is that of feeling “self–sufficient,” “self–congratulatory,” and “success in competition.” The first letter to the Corinthians is among the undisputed letters of St. Paul, and the main bone of contention was to address the following issues. In chs. 1–4, he addressed the issue of division (factions) and rivalry that existed among the believers in the community. Chs. 5–6: 20, was dedicated to dealing with the issue of immorality and lawsuits. In chs. 7: 1–40, the issue was all about marriage and celibacy. In chs. 8–11: 1, the controversy about food offered to idols and the issue of idolatry was addressed. The matters of worship and the Eucharist were addressed in ch. 11: 2–34. Furthermore, one of the biggest problems regarding the spiritual gifts was addressed in chs. 12: 1–14: 40. Finally, about the issue of the resurrection, St. Paul took time to talk about it in ch. 15. Zambia has a large population of citizens as Christians, and this makes it have a similar experience as that of the Corinthian Church. The area in which there is the biggest problem among Christians in Zambia, is on the issue of spiritual gifts. Christians have classified gifts in such a way that those who are not gifted in a particular area feel inferior. And instead of concentrating and focusing our attention on the giver of gifts, God himself, the believers in Zambia are concerned more about the gifts.
Social Media as Means Of Evangelization: A Case Study of Youth Apostolate in the Parish of Our Lady of Lourdes of Guérin-Kouka, Kara - Togo.
(Tangaza University, 2022) Kpaghere Tiyadjawin
In our pastoral experience at St. Mary Immaculate parish of Mihang’o – Nairobi, I was confronted with the effectiveness of the social media in the evangelization work among the youths. When the covid - 19 pandemic came, and the governments decreed the total lockdown in many countries and the churches were all closed, we were all confused and disoriented; the churches were closed, and there was no way of gathering Christians for mass and spiritual activities. So, from this experience, I asked myself how can the Church evangelize the youths who are the future of the Church in this situation of total lockdown. I tried to see how the parishioners especially the youths can be reached out to since there is no more gathering and celebration of the Eucharist in the parish? To these questions, “a new way of evangelizing using the social media” came as a response. So, I thought of the importance of the social media in the evangelization work in the contemporary world and especially in the environment of the youths. Thinking of the evangelization in this lockdown situation, I resolved to undertake research on the use of social media as means of evangelization among the youths: A case study of Youths Apostolate in the Parish of Our Lady of Lourdes of Guérin-kouka, Kara - Togo.
FORMATION OF MORAL CONSCIENCE AS POSSIBLE REMEDY FOR ITS RAMPANT RISE OF SINGLE PARENTHOOD IN THE ARCHDIOCESE OF NAIROBI-KENYA
(Tangaza University, 2024) OTHIENO JOHN PETER
Throughout human history, marriage has held a paramount significance, serving as a cornerstone of societal and generational continuity. It stands as a cherished institution, essential for the progression of human existence from one era to the next. Seen from the perspective of the Catholic Church, marriage is considered a divinely ordained union, a permanent and sacred bond created out of love between a man and a woman. It is seen as a God-established institution with the purpose of collaboratively creating life. Consequently, no human possesses the authority to alter the divine plan inherent in such a sacred institution. From this perspective, this research paper aims to address the concerning proliferation of single parenthood. It is crucial to acknowledge that this phenomenon is not a recent development in human history; rather, it has been present since time immemorial. In contemporary Nairobi, however, single parenthood has taken on a certain trend, almost becoming a societal norm. Despite its apparent acceptance, the repercussions of this trend are palpable across various institutions.
DRUG ABUSE AS A MORAL PROBLEM AMONG THE YOUTHS OF SAINTS JOSEPH AND MARY CATHOLIC PARISH SHAURI MOYO.
(Tangaza University, 2024) BAMEKO ENGONDOLO JULES-FRANCOIS
The present research project aimed at finding out how drug abuse is a moral problem among the youths; a case study of Saints Joseph and Mary Catholic Parish Shauri Moyo. The International Journal of Public Health of April 2017 testifies that drug abuse is one among many problems faced by humanity currently, especially the youth. Cases of drug and alcohol abuse leading to immoral acts and anti-social behavior have enormously increased in recent years.1 This issue is negatively impacting every region of Kenya and it has raised significant concerns among the government and other stakeholders such as learning institutions, parents, and churches. This also applies to Saints Joseph and Mary Catholic Parish Shauri Moyo in the Nairobi Archdiocese. Saints Joseph and Mary Catholic Parish Shauri Moyo is found in Nairobi County (the Capital City of the Republic of Kenya). “Shauri Moyo is a low-income neighborhood in Pumwani in the city of Nairobi. It is approximately 3 kilometers (1.9 mi) southeast of the central business district of Nairobi. It is one of the oldest estates in Nairobi”. The population is approximately 22,7072 residents based on the 2019 census report. Most of the population comprises youth aged between 18-35 years.3 The research focused on this age range because it is the most affected group by this problem of drug abuse.
COLLABORATIVE MINISTRY AS AN AFFIRMATIVE ACTION IN FACING CLASSISM AMONG YOUNG PEOPLE AT ST. BENEDICT’S PARISH, NAIROBI.
(Tangaza University, 2024) WAKUSIMBA ABA ZOZMUS
A young person is the future of tomorrow: He or she is the parent and the leader; and at the same time, he or she is considered to be the Church of tomorrow; yet he or she manifests gradual classism in his or her daily undertakings. In essence, this tends to derail the Mission of God among the younger generation. Is the society bringing up a generation that will remain passive in the Mission and Apostolates as far as the local church is concerned? Looking at the scriptures, and especially in Lk 5: 37-39, “Likewise, no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins, and it will be spilt, and the skins will be ruined. Rather, new wine must be poured into fresh wineskins. And no one who has been drinking old wine desires new, for he says, ‘The old is good’.” The young people in most cases find themselves living in isolation from the worshipping Community. The antagonism is real: The philosophers against theologians, the old against the new, the rich against the poor, men against women, the younger generation against the older generation and vice-versa. Let us consider the new wine to be the young people in the parish set-up. The youth are the carriers of the Gospel of Christ to the entire local church, which in this case, is the parish. Hence, the great need for renewal and empowerment of the young persons in the church has to be taken seriously.

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