Masters Theses or Dissertation

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The Methods of Evangelisation of the Montfort Missionaries And The Missionaries of Africa
(Tangaza University College, 1998-05) Baluwa, Callisto Augustine
The aim of this thesis is to analyse the evangelising methods of the Montfort Missionaries and the Missionaries of Africa in Malawi. Evangelisation is a wide topic, therefore I intend to limit my analysis to their contribution in areas of Catechetical Approach, Peace and Justice and Inculturation. This will give guidelines and recommendations for the future and effective evangelisation of the country. The choice of this thesis is dictated by the pastoral situation in which the Catholic Church in Malawi is. In the first place, the Missionaries of Africa were the first Roman Catholic missionaries to bring the good news to Malawi in 1889. Twelve years later, in 1901, the Montfort Missionaries arrived in Malawi at the invitation of the Missionaries of Africa to work with them as auxiliaries. In their agreement the Montfort Missionaries were to work under the jurisdiction of the Vicar Apostolic of Nyasa who happened to be a Missionary of Africa. The two missionary groups had different ways of approaching evangelisation. After some time working together, rivalry between them necessitated the creation of another vicariate in the south. This took effect on the 3'd of December 1903 and the new vicariate was named Shire Vicariate with Rev. Fr. Auguste Prezeau as its prefect apostolic. This new vicariate was then entrusted to the care of the Montfort Missionaries. The importance of this study cannot be underestimated, as it will highlight the differences in their approach to evangelisation. This study will also serve as a guide for evaluation of the past, present and future of missionary evangelisation in Malawi. Historically the church in Malawi will celebrate the first centenary of existence in the year 2001. Therefore this study is timely and very important.
Mugumo Self-Help Group as Source of Women's Empowerment in Kiserian Parish, Kenya
(Tangaza University College, 1999-03) Kimaro, Rosina
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.
Hermeneutics of Lk. 3:7-18 On the Kalenjin People of Kenya With Special Reference To Justice Today.
(Tangaza University College, 2003) K1pkorir, K1rlty Charles
The Kalenjin in Kenya are of nomadic origin. Having migrated in the early 9th bentury from the present-day Sudan, where the desert life was so harsh to them, their lifestyle still to date hinges on the traditions founded on these harsh conditions. In the desert, an individual who is separated from histher group must be able to count without question on the hospitality of the group through which he/she passes or he/she joins. Anyone may have need of this help and therefore everyone must give it; this is the basis of the Law of Hospitality and Asylum. The history of the Kalenjin people is akin to the one of the people of Israel whose ancestors lived as Nomads. Because of their closely-knit society, the message of John the Baptist -the message of justice- is very central to their lives for it touches their identity.
Reconstructing Kenyan Women's Image in Marjorie Oludhe Macgoye's Coming to Birth
(University of the Witwatersrand, Johannesburg, 2008-02) Barasa, Violet Nasambu
This study examines how Macgoye, in her novel Coming to Birth, articulates the place of women characters in the Kenyan society from colonial to postcolonial periods. It investigates how Macgoye explores Kenya’s postcolonial socio-political dynamics and their influences in the construction of individual women’s identities. The study relies on feminist articulations to help us capture the contestation between patriarchal dominance and women agency as presented in Coming to Birth. I argue that, through the utilisation of political changes and events, Macgoye demonstrates the capacity of African women and Kenyan women in particular to break from the fetters of social-cultural structures to achieve self-realisation as free agents. The study begins with a review of Macgoye’s writings and a general literature survey on feminist debates that are relevant in articulating women’s experiences in Africa and Kenya in particular. By focusing on the theme of politics, the research proceeds to demonstrate how socio-political changes influence the formation of identities and choices of individuals in the society as exemplified by the protagonist, Paulina. Given the centrality of women’s agency in Coming to Birth, the work proceeds to explore strategies that women employ for their individual emancipation within a society dominated by patriarchal dictates. I do this by focusing on marriage and motherhood and how women interrogate the construction of these institutions. The work then explores other key elements pertinent to women emancipation used in Coming to Birth, namely, Christianity, education, rural/urban dynamics and traditional practices. Finally, friendship is discussed as a site that enables women to transcend social structures imposed on them by society.
Towards A Christian Understanding of Man In The African Context
(Tangaza University College, 2011) Agava, Stanislaus Litsalia
The Christian vision of man which is summed up as Christian anthropology has its roots in the creation story, specifically Gen 1:26, where it is written that God created man in his own image and likeness, meaning God is the fundamental locus of man’s origin and telos. Many have drawn from this verse every dram of meaning that they can. How Christians understand this verse, and other related texts for that matter, influences heavily their understanding of themselves, their relationship with their Creator-God, with other human beings and with the rest of the created order. The text simply tells us about man. It is an avenue into what man actually is.
Secularism: A Pastoral Challenge among the Contemporary African Youth
(Tangaza University College/Duquesne University, 2011) Okumu, Peter Ochieng’
“Africans are notoriously religious.” 1 These were the words of Professor John S. Mbiti in his celebrated book, “African Religions and Philosophy”, the book which was first published in 1969 and its first edition reprinted thirteen times. But the question is: As we talk today in the 21 st century, can we still affirm this idea that Africans are notoriously religious as professor Mbiti claimed it to be? We are living in a different reality and a different cultural context where values and ideologies are being borrowed and shared, and the claim that Africans are notoriously religious seems to be losing ground in Africa due to the wave of secularism that probably began in the west, and is hovering all over the world. African traditional religiosity seems to have been overtaken by modern secularism. So, in-spite of the Mbiti‟s claim that Africans are notoriously religious, we have to affirm on the contrary that secularism is spreading fast in Africa, especially among the African youth, mostly in our African towns and cities. Secularism is a reality that is taking roots among the masses in Africa, especially among the African youth. This also seem to be against the common belief that Africa and secular values and ideologies are non-concomitant notions, just as professor Mbiti tried to extol in his book African Religions and Philosophy. Even though towards the end of this book, Mbiti mentioned that Africa is caught up in a world revolution which affects all the spheres of life, 2 and here we might deduce that religious aspect is also part of this revolution, probably from being „notoriously religious‟, to secular, or probably on the extreme, to atheistic beliefs. But professor Mbiti himself never explicitly mentioned anything like that in his book, so we are just left alone to make some intelligent guesses. The reason for my great concern on the African youth is because of the fact that, youth-stage is a transitional stage, a stage from childhood to adulthood. There is a common saying that the youth are the future leaders, or in other words, the leaders of tomorrow. Youth-stage is the time when the young people have a lot of energy and potentials, and the ideas that they hold at this stage in life are likely to accompany them and affect their entire lives. So when we look at the young people today, we can predict the type of the society that we will be having tomorrow. If secularism is spreading among the African youth today, then the future of our society will be likely to be secularistic, and the good religious beliefs and morals which we have held in Africa for years will just be a history to tell. I have realised that very few people have attempted doing research on areas related the topic of my research, “Secularism as a Pastoral Challenge Among the Contemporary African Youth”. I have to admit that after doing extensive search, I found only one research-work done at bachelor‟s level entitled “Secularism in Africa”, but I have failed to lay my hands at any work done either at Master‟s level or beyond that relate to the topic of my research (Secularism: A Pastoral Challenge Among the Contemporary African Youth). Probably my work will serve as a proper foundation for those who would wish to do an extensive research-work on the same field in future. I think that the limited number of the research-works done in the field of secularism in Africa can be attributed to the belief advocated by professor Mbiti that Africans are notoriously religious. The truth on the ground on the other hand indicates that the African society is steadily turning from being religious as many think, to secular and to secularism, and that reality in itself has compelled me to do my research on this field despite the fact that very few people have done extensive academic research-works on the same (this topic).
Integral Youth Formation: A Necessity for the Church in Africa
(Tangaza University College/Duquesne University, 2011-12) Idowu, Olufunmilayo Josephine
The world and all that exists within it experience their own challenges. These challenges are part and parcel of growth. The world population as stated by CNN Tech stands at seven billion and 1.2 billion of the population are youths. The challenges facing the youth of today do not have much difference from one part of the world to another. My thesis is based on the problems facing the youth in Africa and the consequences on the Catholic Church in Africa. If the Church does not wake up to her responsibility of providing an integral formation for the youths then the future will not be promising. The youths of the 21 st Century are faced with problems such as: unemployment, lack of self awareness and self actualization, uncertainty and emotional anxieties, alcohol and drug abuse, pre-marital sexual acts, sexually transmitted diseases, exploitation from the adults, secularism, youth violence, lack of formal and informal education etc. 2 The Church has been an agent of the spiritual formation of the people of God for centuries and the youth have benefited from this formation, but the whole idea of spiritual formation will be less effective if human, intellectual and pastoral elements of formation are not properly integrated in the lives of the youth, especially in Africa. As the Church encourages an ongoing formation for priests likewise I believe it is necessary for the youth to be given a formation that is general and integral. This involves a process of constant growth, deepening each of the aspects of formation i.e. human, spiritual, intellectual and pastoral. 3 The Church does not only show love to those who are afflicted by human miseries but also seeks the growth of every human person. She nurtures and brings about development in the lives of her faithful. 4 I believe that an integral formation of the youth will not only spur transformation in the youth themselves but also in the society and in the Church. This transformation will lead them to become better citizens, men and women of integrity, people who live their vocation to the fullest, good leaders in the society and good Christians. The integrated formation of the social, spiritual, intellectual and pastoral aspects in the life of the youth will be of benefit to the Church in Africa. The conception “youth” means different things to different people in accordance to their experience with the youth. Some consider them rebels, others revolutionary, others consider them the conscience of the society, others see them as cheats, e.tc. Most times they are forgotten by the adults because they are considered still far from realising themselves. Pope Benedict sees them as those who yearn for happiness: “In every period of history, including our own, many young people experience a deep desire for personal relationships marked by truth and solidarity. Many of them yearn to build authentic friendships, to know true love, to start a family that will remain united, to achieve personal fulfilment and real security, all of which are the guarantee of a serene and happy future.” The challenges faced by the youth of today are challenges that either break them or make them. This moment in their life is a time of questioning, of searching, of falling in and out of love, of being rebellious, of fighting for justce. If all these challenges are addressed and properly taken care of, then the future is bright. The first part of this thesis has the information about my insertion experiences in Mother Bertilla Training School and among the members of the vocation group belonging to the congregation of the Daughters of St Paul. It also covers the socio-cultural analysis and pastoral concerns of these two places with the pastoral agents present there. My objective in doing this study, the problem that motivated my preference of this study, the significance of this thesis and scope within which I carried out my practicum experience are clearly in the first chapter. In the second chapter I presented a logical flow of realities concerning the theme of the thesis. With the aid of different available materials I have presented the theological and pastoral principles of the integral formation of young people in the scripture and the Church teachings. The third chapter presents the theological reflection supporting the theme of this thesis. Since the theme of the thesis is about the integral formation of the young people, the theological reflection is based on the sound teachings of the Church and its connection to the Christian calling to holiness. This calling includes the prophetic role of the young people in the Church and the Church’s role in their lives as God’s children. It also elaborates the benefit of the integral formation of the youth to the growing Church of Africa. The final chapter of the thesis is about the recommendations and pastoral plan for action, with the summary of my findings, pastoral conclusions, pastoral recommendations and pastoral plan for required action in view of the problems or deficiencies observed. The integral formation of the young people in the Church is a necessity that not only prepares the youth for the future but also it fulfils the mission of the Church to nurture every member of Christ’s body, which is every member of the Church. The recognition of the importance of today’s young people along with their vitality is a benefit of the Church in Africa. Pope John Paul II, calls our attention to this fact by saying: The Church needs to recognize the positive impact the young people have on her. She is to make use of their active and joyful spirit in energizing the Church in Africa.
Jesus Our Saviour: The Healer of Inner Brokenness
(Tangaza University College, 2012) Atsu, Kplaku
The idea to undertake this research on the topic of healing of inner brokenness came to birth on two different planes: one personal and the other academic. On the personal level, I discovered through Dr. Whitfield’s book, Healing the Child Within, the effect of trauma on the human psyche. He describes how a false self emerges when the “Child Within”, “that part of each of us which is ultimately alive, energetic, creative and fulfilled” 1 is not nurtured accordingly. Recent breakthroughs in the realm of psychology and psychiatry have shown that specific parts of the brain play an important role in forming a healthy emotional relationship, especially during the first year of life. However, “significant interruption of healthy development by repeated trauma often leaves a child in an out-of-control ‘fight, flight or freeze’ state, often called post traumatic stress disorder”. 2 In other words, our basic personalities depend on those who have either consciously or unconsciously loved us or refused to love us. Growing up in troubled families where sexual abuse, mental and emotional abuse, child neglect, and ignoring or thwarting the child’s spirituality or spiritual growth are rife, disrupt and impair the child’s integral human development. 3 This can lead to some vices such as homosexuality, masturbation and many other difficulties pertaining to feeling arousal or pleasure as an adult. The crux of the matter is that, there is a strong connection between what happened to us when we were little and our daily repetition, compulsion, addiction and craving. A coherent childhood’s story can easily account for our current type of personality. We are like the man under the law described by Paul: “I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. […] I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do” (cf. Romans 7:15.18-19). 4 Discovering the “Child Within” and its story is a pathway to personal growth, emotional and intellectual integration. Buddhists describe the Self as an endless peeling onion. To break free of being a victim or a martyr of our compulsive behaviour needs a thorough exploration and integration of the inner Self. Christianity claims that the salvation of the human race has been achieved in the life, death and resurrection of Jesus-Christ. How can we call Jesus of Nazareth, the Healer of inner brokenness in this context of human psychological suffering? Can he make whole our puzzling inner wounds and alienation? Over the years, people have developed an over-active brain and unhealthy defences due to the traumatic environment in which they have grown up. The language of the brain which is expressed through our feeling of fear, anxiety, anger, rage and impulsivity is nothing else than stress response systems to increased excitation of the brain stem cells. 6 The healing of our stress disordered brain and body is indispensable for our mental, emotional and physical well-being. Like the deer that yearns for running streams, our soul is yearning for a liberating healing from our childhood coping and survival response of anger that has long caused us unceasing problems. 7 With Jesus as the ultimate therapist can we start to relax in situations that used to trigger anger and rage? Is Jesus still relevant in our existential torture of loneliness and search for meaning? In the hope of trying to answer these questions and clarify the nature of healing causality, I turned to soteriology, the systematic study of salvation, namely Jesus’ saving work in our lives. Here comes in the second, more academic factor at the origin of this long essay. Having done an elective entitled, How does Jesus Christ Save us, and read Father Eamonn Mulcahy’s doctoral thesis, The Cause of our Salvation, my quest for salvific healing was increased. On the question: how are we saved by Jesus of Nazareth? The answer was: by the love mediated in the whole life of Christ – incarnation, ministry, death, resurrection and sending of the Spirit. 8 While we appreciate the many positive insights of this thesis, we shall attempt to articulate a mystical soteriology of union or oneness wherein all the major soteriological models find their expression – revelation, redemption, liberation, divinisation, justification, sacrifice, satisfaction, substitution and reconciliation.
The Mystery of the Presence of Christ in Christianity and In Islam the Foundation for Christian-Muslim Dialogue
(Tangaza University College/Duquesne University, 2012) Sawadogo, Augustin
Gaudium et Spes number 22 states: “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. […]. It is no wonder, then, that all the truths mentioned so far should find in him their source and their most perfect embodiment”(GS, 22). One of these truths is mentioned by Gaudium et Spes as follows: “For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery.” In this affirmation of Gaudium et Spes lies the central question of my reflection and research that can be divided into three parts. First, the question is, if this is one of the truths, how do we understand it and what are the other truths that Gaudium et Spes is referring to? Are these truths found strictly speaking only in Christianity in general and the Catholic Church in particular or, to some extent, in Islam? Secondly, if these truths are present somehow in Islam, how can we find them and to what extent are they important or challenging to Christianity, and Islam? This is the mystery of Christ`s presence. Thirdly, how can these truths affect our catholic mind and life for a better understanding of Jesus` presence in Christianity and Islam in view of a long lasting Christian-Muslim dialogue? Why is it that the search for these truths in history has brought so much animosity and strife between Christians and Muslims? Beyond the mere sense of morality, what can be a just and prudent theological approach to the search for the truth of Christ’s presence or incarnation in the two religions for a daily peaceful and respectful Christian-Muslim dialogue? From my two years pastoral experience in Khartoum added to my experience with Muslims since my childhood, I am interested in researching the importance of the mystery of Christ’s presence in Christianity and in Islam. I am convinced that Christian- Muslim dialogue for peace would be sincere provided that both parties have a true knowledge of one another. This peace certainly requires two things. The first is a true appreciation of other religions values. The second is to struggle to be on the side of God rather than to fight to show that God is on one`s side.
Comparing Two Models of the Catholic Church: Scc Model Of Church and Apostolic Association Model of Church.
(Tangaza University College, 2012) Mdawida, Armogast
The church is always faced with difficulties but has to keep focusing at its mission of proclaiming the Good News about the kingdom of God. In order for her to remain relevant, there is a need to re examine the tools which she uses to render services. It is in the context of these reflections that the AMECEA Bishops had to look for a suitable model of church which ought to respond very effectively to the complex situation. After the Second Vatican Council, two models of church in Africa have been visible namely SCC model of church and apostolic association model of church. However in 1973 the Bishops within the AMECEA region preferred the SCC model of church and since 1976 have adopted SCCs as the key pastoral priority in evangelization. The researcher will elaborate the bishop’s position and how they have been championing the progress in different conference. At the same time the active participation of priests, religious men and women plus the lay faithful will be discussed. On the other hand the importance of apostolic association will be sighted. At the end the researcher will give a theological reflection and suggest on the future plans.
Care for Creation a Christian Environmental Ethic in the Democratic Republic of the Congo
(Tangaza University College, 2012) Kamwanga Kibila, Joseph
Today, more than ever before, the phenomenon of the environmental crisis is presented as the crucial threat to all life-forms on the planet. Forests are cleared, rivers are drying up, rains are becoming short and unpredictable, cancer cases are increasing, and nuclear accidents just as it has happened in Japan on March 22/2011. All these situations have become a cause of great concern for all people living on earth. Innumerable conferences and meetings, from Rio de Janeiro to Pocantico, from Kyoto to Kuala Lumpur, from Copenhagen to Cancun and Durban, have been held by world scientists, economists, and policymakers in the same spirit of great concern about the environmental crisis, as an effort of searching for a global solution for this problem because every creature is suffering from it whether directly or indirectly. Peter Raven, the director of the Missouri Botanical Garden, wrote in the paper titled “We Are Killing Our World” with a similar sense of urgency regarding the destruction of nature. Many theories have been developed about the damage to the earth. Some people have even charged Christians with carelessness and an arrogant attitude towards creation. Others blame human activities through modernisation and technology as the roots of the damage to creation which we are experiencing today. Other people still say that human beings have nothing to do with the environmental crisis because it is mostly natural. They, for instance, mention natural disasters like volcanic eruptions, floods provoked by typhoons or tsunamis, etc. I had an experience during my childhood concerning the environmental crisis. We used to play football in a big green field with many trees, reserved for children’s games. That space does not exist anymore because all the trees have been cut down and houses have been built. This is the case as well for some forests which have completely disappeared in my region. In face of such a situation and being aware through the courses I had in Theology at Tangaza, I have realized that this problem cannot be overlooked anymore. In order to be concrete in my topic, I took the case of my country, DRC, which has become one of the greatest victims of the environmental crisis caused by the careless attitude in using the natural resources which are considered as a ‘scandale géologique’ resources. 2 , in other words, the incommensurable quantity of its natural I believe that in this turmoil, the Church already plays a preponderant role in the environmental crisis as the moral, spiritual teacher and conscience of society. This fits well with DRC where more than half of the population are Christians. I find the Christian approach to environmental ethics very inspiring. It comes across as the best remedy to the suffering we are causing to the earth and to ourselves. Christian ethics on the environment does not only concern the relationships between humans with humans but also humans with creation and humans with God. It says that the root of the problem is interior (selfishness) expressed through the human irrational exploitation of creation forgetting that the human being is part of it. It is this spirit of selfishness and consumerism which destroys and kills our world today. Thomas Berry, viewing that people have become so selfish in excess in the way they relate with the environment; he suggests a “new cosmology in order to value the beauty of nature” This is a good and wise suggestion because once humans destroy the ecosystem, the web of life in creation, everything starts falling apart. Therefore we cause global warming which manifests itself in many different ways like drought, desertification, erosion, extinction of species, air and water pollution, etc. This ‘Copernican revolution’ in the environment crisis grew fast, especially in the domain of science and technology around 1960s; it was initiated a long time ago by E. H. Haeckel 4 in 1873. Many solutions as well have been suggested with regard to the environmental crisis from the secular world and the Christian world as well. From my part, I am going to show how a Christian approach to environmental ethics is essential and important to restore peace and harmony between humans and non-humans. Pope Benedict XVI in his message for the World Day of Peace of January 2010 chose the title ‘If you want to Cultivate Peace, Protect Creation’. This theme shows that the relevance and necessity of harmony between human and creation and between humans and the Creator is fundamental for our survival. In his conference on new cosmology, Joseph Mitchell quoted Thomas Berry stating that ‘to destroy creation is to destroy humanity’. Therefore, it is of our interest to take care of creation and play our role of co-creators created in the image and likeness of God; to be more responsible for the creation which God himself found good after having created it (Gn. 1:1-25). Sean McDonagh confirms the previous idea saying that if the present trends continue, by the turn of century we will face an environmental catastrophe as irreversible as any nuclear holocaust.
Human Greed As One of the Root Causes Of the Ecological Crisis in Our Time and Some Possible Solutions Out Of This Problem
(Tangaza University College/Duquesne University, 2012) Demissie, Haile Gazena
The ecological crisis at this present time, more than ever, has at its root human selfishness and greedy urge for more with no regard whatsoever for the wellbeing and sanity of the entire ecosystem. It is against this background that I embark on a journey of understanding more the ecological crisis in our time as caused by greed and unethical exploitation of the environment. “Humans have manipulated nature ever since the first tool user. The gains for human well being have been substantial, especially in the last few centuries” particularly in the present century there is much to celebrate about human progress and development. “The emergence of human consciousness in the evolutionary process is a momentous event. The possibility of increased freedom from starvation, poverty, disease, and death is to be prized. The arts have flourished. Humans have probed nature and discovered many of its inner workings. Humans have been successful in the pursuit of their material interests and their control of nature, very successful indeed”. success comes with its own negative side effects. “What humans have done well for themselves has among other things reduced the habitat for animals and plants, changed climate, polluted air and water, and created a burden of toxic wastes for future generations”. 3 Up until recent times, “the great ecological systems of the earth were a problem for human beings. But now the reverse is true. In a short period of time the human species has emerged as the dominant species in almost all ecosystems. And this has led to the degradation of the ecological system and natural environment”. lies the real cause of the ecological crisis which is somewhat hidden in the heart of men and women of this planet: 4 2 But this Behind all this There can be no doubt that, the real causes of the present ecological crisis are human indifference, selfishness and greed. These are moral problems that require a moral solution. The complete embrace of the current economics of growth and consumerism contradict the Christian value of stewardship. This value demands that we acknowledge that all things are a gift from God and we be held accountable for what we do with the resources he has entrusted to us.
Factors Contributing To Poor Response to the Problem of the Disabled. A Case Study of Sisters of the Missionaries of Charity, a Home for the Disabled Children, Otiende langata.
(Tangaza University College, 2012) Kakeeto, Rogers
This research explores factors contributing to the problem of the poor response to the problem of disability. While conducting this research, the researcher used the pastoral Cycle methodology of SEE, JUDGE and ACT. SEE is the insertion process whereby one gets in touch with the reality of the situation at hand. The aim here is to identify the situation facing the people, what they are feeling, undergoing and how they are responding. touching the reality through objective observations and subjective feelings. 1 It is a moment of Social analysis and theological reflection. Social analysis is where, “one looks at the different dimensions that influence its situations by analysing the historical, political, economical, social, cultural and religious dimensions.” 3 2 JUDGE is the In other words, it is to do with understanding the reality and people’s own consciousness and searching for the root causes of the situation. reflection is when the person examines the reality of the situation with a Christian eye. The aim is to link the lived experience of the people with their living faith. 5 4 Theological Then ACT is putting into action concrete steps, taking the necessary steps, and evaluating the results in order to plan anew. 6 This was done through the practicum exercise at the Missionaries of Charity Sister, Otiende in Langaata. Looking at today’s society, one realises that most of the disabled children/people experience and endure rejection, mistreatment and violations of all sorts from the society. Most of them have been denied of their human dignity and have been forced to lead miserable lives in dehumanizing conditions and others have lost their lives due to dehumanising living conditions. Though the statistics do not show clearly the exact number of people who are victims of various forms of human disabilities world-wide, demographers agree that the world population of individuals with disabilities is very large. For example, in 2000, the World Health Organization (WHO) estimated that between 7% and 10% of the world’s population lives with disabilities which means almost 500 million people are disabled. The vast majority of them, about 80%, live in developing countries, where only 1% to 2% have access to the necessary rehabilitation services. 7 Additionally, in Kenya, according to 2008 Kenya National Survey for Persons with Disabilities, 4.6% of Kenyans (1.6 million) experience some form of disability. This shows that quite a large population is disabled and need to be cared for. The most common forms of disability in Kenya are associated with chronic respiratory diseases, cancer, diabetes, malnutrition, HIV and AIDS, and injuries, such as those from road accidents. 8 that the problem of the disabled in Kenya is an issue which needs to be responded to effectively. This clearly shows In the disability field, ignorance, neglect, superstitution and fear have led to many children with disabilities being isolated and their development delayed. This has led to discrimination of children with disabilities because awareness on the needs of disabled children is minimal. About 80% of the disabled people in Kenya experiencing segregation, isolation, and lack of support for their needs. More than one-third of the disabled, their own families had committed abuse or violence on them, and more than 45 percent families do not allow them to participate in family activities on the same basis as other family members. This research will mainly be based books, journals, internet sources, Church documents and unpublished work. It emphasises the factors contributing to the poor response to the problem of the disabled children. Chapter one entails the insertion point and the background of the issue of disability. Chapter two presents literature review, which will base on the available literature about human disability. In chapter three, there is a theological reflection whereby the researcher explores the Biblical, the Church’s teachings, the African Synod understanding of human disability, and the researcher’s experience as he worked with the disabled children. Chapter four presents conclusions and recommendations to various stakeholders who are key to the issue of disability.
Impact of Economic Status on Small Christian Communities in Nairobi
(Tangaza University College/Duquesne University, 2012) Dimba, Alex Okidi
Small Christian Communities are little Church cells where the mystery is lived directly and with great simplicity and concern in the neighborhood. In the Lineamenta (Guidelines) of 2009 of the Second African Synod, SCCs are referred to as “Living Ecclesial Communities where the Church is modeled as a family”. I would like to re-echo these words that “SCC enables Christians to experience the Church directly” 1 as lived today. Our parishes today are functionally supported by these SCCs since they organize the parish activities. From my experience, SCCs have given our local Churches the core foundational value therefore they add greatly to the regular functioning of a parish. Without these SCCs, our parishes risk being rendered dysfunctional and ineffective. According to Dr. Lukwata, a priest from Masaka diocese-Uganda, says that “the brief history of the Church in East Africa reveals that SCCs were the basis of evangelization of the people around Lake Victoria from the onset that is between 1882 to 1885. SCCs have been very important in the life of the Church since time in memorial since they are modeled on the foundation laid by the early Christian Communities. Dr. Lukwata continues to say that it was hoped that in the context of political and ecclesiastical changes in the region, the SCCs would be instrumental in creating a self-supporting, self-reliant and self-propagating Church and that is why in the 1970s, the existence of SCCs resumed” 3 This study will dig deeper into the impact economic status has on SCCs and whether this impact influences the formation and composition of SCCs. St. Michael’s Archangel Parish is geographically situated in Langata, Ngei 1 estate, off Langata highway along Chweya Road. It has two serving priests that is Fr. Francis Kariuki who is the Parish priest and Fr. Mukui Joseph his assistant though they are helped by many other visiting priests. There is also a parish coordinator, Sr. Eunice Mueni who is also the one in charge of Sacristy. The parish is comprised of Christians from different social status mainly the rich from the estate and the poor from the slums. This has also influenced the formation of the Small Christian Communities whereby the composition of the membership goes along with identification of one’s socio-economic class.
The Contribution of Pastoral Ministry in an Hiv/Aids Environment: With Special Reference to Mukuru Slums, Nairobi – Kenya.
(Tangaza University College, 2012) Kawama, Virgilius
The 15 (AMECEA) 1 th GENERAL INTRODUCTION Association of Member Episcopal Conferences in Eastern Africa Plenary session admitted that HIV/AIDS is indeed a challenge to the Church and society in Africa and that solutions to this pandemic must come from within Africa itself. The Church in the region is challenged further to accept and care for its HIV/AIDS infected clergy, religious men and women and the laity, and be on the forefront in condemning any kind of stigmatization of the infected persons. The AMECEA bishops exhorted the people in the region and Africa as a whole to embrace behavioral change, uphold faithfulness in marriage, and for those who are not yet married, to abstain from casual sex and be Christ Centred. 2 The love and respect for the weak, the poor, and the sick caused the researcher (pastoral minister) 3 of this work to take the situation of the people living with HIV/AIDS (PLWHA) in Kenya as a focus of his spiritual, pastoral and theological reflection. According to the researcher, the pandemic calls for a pastoral approach that grows out of the reality between what is believed and what is done, theology and ministry, faith and life. This thesis aims at helping the reader to discover “The contribution of pastoral ministry in a HIV/AIDS environment” and how it may be improved for its effectiveness. The thesis is going to deal with the problem of HIV/AIDS, basing on the researcher’s practicum done with Lea Toto Program (LTP) July 2011. 5 in Mukuru 6 Slums, covering more than 186 contact hours between June and The thesis is divided into five chapters. The first chapter is concerned with the Insertion experience that will reveal the researcher’s experience while working in Mukuru slums with HIV/AIDS infected and affected people and how the epidemic affects the social, economic, religious, cultural and political aspects of the slums. It will also include the information gathered during the practicum. Literature review forms the second chapter, with special attention on the socio-cultural and pastoral analysis. It will help the researcher to reflect on the roles played by pastoral agents like Church leaders, Christians, believers of other faiths and all people of good-will. It will also promote additional reflection on the new orientations of care, prevention and advocacy while strengthening the existing ones. This chapter is mainly based on the researcher’s personal reading about the pandemic and related issues. The third chapter is the Theological reflection that will help the researcher to grow in the life of the Spirit, to affirm the presence of God and Jesus Christ in the lives of HIV/AIDS-positive people, and to discover the roots of the Church’s pastoral care for the sick. It is based on the practicum experience, biblical, theological positions, and other Church resources. The Theological reflection will also help the reader to explore thoughts, feelings, and general behaviour of HIV/AIDS people to reach a better understanding of their life and their relations to others and God. Pastoral planning for action is the focus of the fourth chapter. It is an attempt to concretely formulate a ministerial program which proposes specific solutions to both the pastoral agents and clients. It will take into account the physical, psychological and spiritual dimensions to suggest to the clients how to cope more effectively with the disease. The pastoral plan will offer alternative ways that provide the infected and affected people with love and hope, compassion and healing of Christ. It is a search for a new pastoral response which takes into consideration people’s experiences of life and the dangers posed by HIV/AIDS. The fifth and final chapter summarizes the main findings and recommendations that make clear the importance of having objectives that guide the pastoral minister in the ministry of HIV/AIDS. It shows how people are to face life-threatening problems from a Christian perspective. It will provide recommendations that could help society to face the suffering and difficulties brought about by HIV/AIDS in a meaningful way.
The Catholic Church’s Evangelization and the Contemporary Challenges of Family Life in Nairobi
(Tangaza University College, 2012-06) Kientga, Joseph
The thesis aimed at understanding the Catholic Church’s evangelization and the contemporary challenges of family life in Nairobi. The research was carried out in Nairobi in Saint Theresa parish in Eastleigh and in Our Lady Queen of Peace parish in South B, among the middle and lower socio-economic classes from different ethnic communities. The study explored people’s understanding of evangelization today with regards to family life, the traditional understanding of family life, the contemporary challenges affecting many families in Nairobi and the way in which the Catholic Church is addressing these contemporary challenges in her mission of evangelization. The study pointed out that with the modern and urban lifestyle of Nairobi, the African family which is the basic cell of the society is undergoing rapid flux in its structure, size and values. The traditional African family life characterized by its big size in term of wives and children, its togetherness, unity, solidarity, generosity, hospitality is seriously challenged by modernity and urban lifestyle. Many families are, therefore, facing contemporary challenges such as poverty, economic constraints, unemployment, abuse of alcohol, unfaithfulness, HIV and AIDS and domestic conflicts often leading to divorce and separation. Evangelization was, therefore, understood not only as the preaching of the Good News of Jesus Christ in the Church or the mass conversion of people to Christianity, but the whole process of making the Gospel alive in people’s daily life. Furthermore, it is bringing love, hope, justice, peace and reconciliation in families. In other words, it is the living and witnessing of the Kingdom of God in daily life and in the family. Since Vatican II held in 1962-1965, the Catholic Church of Africa and especially in Nairobi has shown considerable pastoral concern towards the families. The conclusions and recommendations on marriage and family life from many Synods and plenary assemblies are still to be implemented. Furthermore, the study pointed out the Catholic Church’s pastoral approach to family life is predominantly based on the Western understanding of the nuclear family and therefore does not address adequately the contemporary challenges facing the families in Nairobi. The study concluded that despite the modern and urban lifestyle which has affected both individuals and their families, resulting individualism, family breakdown, HIV and AIDS, street children, criminality, immorality and deviant behaviours, most Nairobi residents still value their lineal family. Family life is still highly valued as communal and integral including not only the nuclear family which lives in Nairobi but also the relatives back in the rural areas, the ancestors and the yet-to-be-born. So, it is in this communal framework that all the issues, joys, difficulties and challenges related to family life should be dealt with especially by the Catholic Church’s Family Ministry. The thesis, therefore recommended a profound inculturation of the sacrament of marriage in such a way that the lineal families of the two parties involved in marriage and the Small Christian Community (SCC) will have an active participation in preparing the young couples for marriage. The lineal families and the SCC, through their guidance, advice, spiritual and material support will have the responsibility to journey with them in their joys and challenges. In addition to the establishment of competent Family Ministry with qualified pastoral agents in the parishes of Nairobi, the study also recommended that it is necessary to have a Youth Ministry which will journey with the youth in their search for intellectual, moral, emotional, psychological and spiritual fulfilment. With the high rise of Domestic conflicts and family breakdowns, the study argues that it is urgent that the Catholic Church in Nairobi especially the clergy, the religious and all the lay pastoral agents make the contemporary challenges of family a pastoral priority. This will save the precious social and religious institution from crumbling and will make it a real “domestic Church”.
Christian Understanding of Jesus Christ In Relation To the Mission of the Church Towards Muslims
(Tangaza University College, 2014) Jigeesh Baby, Benjamin
Encounters between people of different religions are part and parcel of the socio-religious context in the world today which is inevitable in any society. The experience that I acquired gave me a deep desire to promote interreligious dialogue among people of different religions, especially in the field of Christian – Muslim relations. Undoubtedly we can say that it is God who inspires one to engage in dialogue through encounter for one finds one’s origin in God. It is said that, “At all times and in every race, anyone who fears God and does what is right has been acceptable to him. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelites to be his own people and established a covenant with them. He gradually instructed this people…All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ…the New Covenant in his blood; he called together a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit” (Cf. CCC,741). In fact, it is so evident that Jesus had a couple of encounters with gentiles in his public ministry. And those encounters did not just happen by chance but were well planned in the salvific mission for all humanity. These encounters are well immersed into the mission of Jesus including all humanity, regardless of religions, traditions, tribes and gender. Obviously, Jesus had a great concern towards gentiles and the encounters he had created a new dimension of relationship between Jesus and those gentiles. This led eventually to a total transformation. Today the Church is called to carry out the same mission of Jesus Christ towards other religions, especially, with Muslimswith the same spirit of Jesus; a mission that considers encounter as an inevitable element and a threshold to open up dialogue with Muslims as far as the mission of the Church is concerned. It is only through encounter and dialogue that the Church can create a better relationship with Muslims. Jesus in the gospel seemed to have created a good relationship with Gentiles. The encounters he had with them eventually led him to engage in dialogue. Therefore, the aspect of encounter and dialogue isthe principal foundation for evangelization as far as the mission of the Church is concerned towards Muslims. In this long essay, we would like to make a comparative study between the encounters and dialogues of Jesus that are found in John’s Gospel and the encounter and dialogue mission of theChurch today towards Muslim. To see how the encounter of Jesus influenced the mission of Church today towards other religions, especially Muslims, and shaped the perception of the Church by Muslims as far the missionof the Church is concerned. Having had enough encounter and dialogue experience with my Muslims friends during my two years of pastoral period in Northern Ghana, I am prompted to write this long essay on this theme based on that experience in my life. This long essay has helped me to prepare to live an authentic missionary life in relationship with Muslims everywhere in the world, as foreseen by our founder Cardinal Charles Lavigerie and later redefined by the Society of Missionaries of Africa. I am confident that this effort will surely bare sufficient fruits in order to enrich my understanding of relationship with Muslim. And we are sure that this work will enlighten all those who are interested in this area.
Jesus’ ‘I Am’ Sayings in the Gospel of John A Key to Understanding the Christ-Event
(Tangaza University College, 2014) Nuzagl, Kuupine Timothy
Throughout the Gospel of John, the author appears to attach a lot of importance to the use of the statement “I AM” such that it begs the attention of any critical reader. In several instances Jesus describes himself with certain images by means of “I am”: e.g. “bread of life” Jn 6:35.51, “light of the world” 8:12; “door of the sheep” 10:7 etc. the very fact that the statement often provokes some peculiar reaction from his hearers draws our attention to it. For instance in Jn 18:6 the soldiers who went to arrest Jesus in the Kidron valley, draw back and fall to the ground when Jesus pronounces the words “I am he”. Again Jesus tells the Jews, “Before Abraham was, I am” in Jn 8:58 and immediately they pick up stones to stone him. When all these instances are put together it seems clear that the Johannine author is saying something more than meets the eye. This is what has motivated me and I now undertake to examine what the scholars are saying with regard to these statements. We want to argue that the Johannine author’s use of these ‘I am’ sayings constitute a hermeneutic key to this Gospel. In addition to my personal reflection, I hope to come up with something worth the effort.
A Call to Live the Gospel Way of Life In Pursuit Of Ultimate Happiness According To Thomas Aquinas
(Tangaza University College, 2014) C. Togarasei, Haparari
In discussing on Aquinas‟ teaching on ultimate happiness, we will bring about the understanding on how this teaching is related to the gospel call for eternal happiness especially the Beatitudes. The project is all about trying to promote a living faith and faith in action among the believers as a way to attain ultimate happiness. The entire study has four chapters. Chapter one gives us the general introduction, this includes the structure of the study; purpose of the study, the rationale of the study, the central question of investigation and the methodological consideration. Chapter two treats the teaching of Aquinas on ultimate happiness. We will explore how God is perceived in Aquinas‟ ethics and how Aquinas sees the unity between the ethical lives we live now and the life with God at the end of our life here on earth, which is the ultimate end. We will be interested more on the divine influence in one‟s moral life. In chapter three we deal with the beatitudes and the necessity of the Church in the pursuit of ultimate happiness. The CCC teaches us that the beatitudes confront us with the decisive choice concerning our using of earthly goods as we prepare ourselves for the final end, eternal life. (cf CCC, 1726). We will look at how the church helps us to enter into the commitments of faith; the church will be depicted as the community of belief and action. The church helps and calls us to pursue this journey to ultimate end with conviction, vigor through the help and encouragement we receive from the community of believers. In the last chapter, chapter four, we will treat the topic on suffering and ultimate happiness. We will also look on how we should teach or preach about ultimate happiness to people who are suffering and who seem not to be experiencing the love and goodness of God in their life situations.
Preface to a Theological Understanding of the Burundi’s Socio-Politico-Cultural Impasse and New Evangelization as A Remedy
(Tangaza University College/Duquesne University, 2014) Itungabose, Benjamin
I wanted to become elite. I was Catholic. I found myself Catholic. They baptised me. They simply baptised me. I was born when my father had already decided to become Christian. He had wanted it, him, my father. My mother too had wanted it. They had endured hunger, fatigue for four years to be initiated into a new life they wanted to live… 1 (Translation ours). The above passage is an extract from Michel Kayoya’s book entitled “Entre Deux Mondes: D’une generation à l’autre”. It gives us an idea of what many people feel when they see what Burundi has become in the past 50 years despite the Gospel of Christ brought by the missionaries over a century ago. Indeed many people wonder if the Barundi converted to Christianity at all because they understood its demands or simply embraced it because they wanted to become elite like Kayoya. However the truth is: The Barundi became divided according to their ethnic affiliation at the time when the missionaries were ready to reap the fruits of their labour. The Belgian colonial administration is accused of engineering this division. In fact, in 1930, they imposed on the Barundi an identification card bearing the terms “Hutu” for a Muhutu and “Tutsi” for a Mututsi. The Bahutu and the Batutsi had lived together in peace and harmony for centuries under the leadership of the Mwami (king) who was helped by the Baganwa (princes), the Banyamabanga (trustees) and the Bashingantahe (wise men seen as a kind of social referees or conflict managers and agents of reconciliation). There had never been any problem in terms of political succession because the king always came from the royal family, and all the Barundi were happy with that. In fact it is widely believed that the Ganwa identity which represented the royal family contained both Bahutu and Batutsi members. 2 This then shows us how the inter- ethnic conflict which has ravaged Burundi for decades has nothing to do with its remote history. As many scholars and specialists of Burundian politics and history have argued, it seems that the differences between the Barundi were more socio- political rather than ethnic or cultural. Indeed as one of them contends, in the Barundi kingdom “power struggles were expressed in different terms, for reasons other than ‘ethnocentrism’ and against external enemies.” When the missionaries came towards the end of the 19 3 th century, they found themselves falling into the trap set by the colonial administration. They collaborated with them in reinforcing the division between the Barundi by favouring one ethnic group over the other. The consequences proved disastrous as they experienced a cycle of violence between the two groups in the years that followed the independence of the country. This thesis addresses this impasse and seeks to find a remedy. Since it is obvious that the Gospel message preached to the Barundi did not take roots in their hearts, we have suggested the “New Evangelization” of the Barundi as a way forward. This “New Evangelization” will consist of the principles of Justice, Peace and Reconciliation since this is what the Barundi need most now.

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