Browsing by Subject "Model"

Now showing 1 - 4 of 4

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.
Jesus as a Model of Social Change for Kenya
(Tangaza University College, 1996-02-21) Kashangaki, David
African Theology seems to have been dominated by its quest to find a historical justification for it. History, say many African theologians, is the cornerstone for the development of and understanding in theological terms. It is through an historical approach that African theology finds its agenda. Looking at the past provides the framework for giving Christianity its deeper intellectual roots. However, while history is important to developing a fully fledged theology that can interpret the message of Christ for Africans, it does seem that it focuses too much on the past, to the extent that it ignores the present, and presents a skewed African Theology that seems mostly an attempt to blame and to justify, rather than to explain and to understand. African Theology seems to be one that essentially tries to bring back and glorify the past. This past is rapidly loosing it's relevance to the present. The search for elements of African Christian theology that can be incorporated into Christianity; the time spent exploring colonialism, and saying that it is the cause of all Africa's current problems, without an equal look at post - colonial independent Africa, has left African theology virtually irrelevant to modern day Africa. This seems to be creating a crisis for modern day African theological studies. If African Theology is to move forward into the 21st Century, it seems that it will need to begin to get a grip on the question," What is African Reality ? " Is African Reality the Past? Is it the continued effects of Colonialism and Western Imperialism on African Society? Is it the impact of the diversity of cultures thatmake up the African Continent ? Is it the unity expressed by the people's in their traditional ways of life, a unity that combined the humanity and spirituality of the person into one single act of living? Is African Reality the Present 7 Is it an Africa moving into the 21st Century with a 19th Century mentality? Is it a reality that is flexible and prepared to change 7 Is it a reality that is prepared to face the present and deal with it effectively? Is the African theological reality one that is able to acknowledge that quite possibly Jesus Christ and his message of salvation and the Kingdom of God are not time and space bound, but transcendent and universal 7 If Jesus 'message is transcendent, can it be relevant to a complex Africa moving towards the 21st Century, without having to address a past that seems more and more at loose ends with the present 7 If African theology is going to find an agenda that will incorporate Jesus Christ, then it seems that this will more likely come from a look at the present. This Present provides conflict and tension between the reality and Jesus Christ. The Past, on the other hand, does not seems to have any notion of Jesus Christ, but dwelt largely on the level of humanity, Ancestors and the Supreme Being. Those are time and space bound concepts that suited a pre - Christian era . Christianity has introduced Jesus Christ into the African Religious sphere. He did not exist in pre - Christian Africa. Therefore, an African theology that seems to spend most of its energies and efforts on trying to bring Jesus into its past, pre - Christian era seems to be loosing a lot of time. My point of departure with much of current African theology will be to focus on the Present and try to find out if Jesus Christ is relevant to present day socio - economic and political realities of Africa. This examination will lay more specific emphasis on what seems to be the Africa of the 21st Century - namely a complex, multi - cultural and very urban Africa. To do this, I will focus largely on the situation that I know best; living and growing up in Nairobi, and with an experience of Nairobi in its extremes, To find out if Jesus was relevant, one would have to look at what his socio - economic and political messages were, and to see what kind of impact these had on his society, and compare this with the socio - economic and political situation of present day Kenya, and offer up Jesus as a rebuke of this situation. This kind of analysis assumes that Urbanization is one of the ways Africa is going as She heads into the 21st Century. This does seems to be a fair assumption to make as we shall discover later in the analysis. If this is a major direction, then it surely deserves the guidelines that can be offered up by some theological reflection. This is not to ignore the fact that a large portion of the African population lives in the country - side. It does, however, stress that urbanization is a relatively new phenomenon on the African Continent, and besides being a situation that is likely to persist well into the future, urbanization offers a situation of tension, conflict and change - vital ingredients to help an evolving theology. The African social reality and the African theological reality need to find a meeting point, and it seems that this meeting point could be found in what has come to be called "the anthropological pauperization of the African person. " 21n a quote taken from the "African Report " presented at the Second General Assembly of the Ecumenical Association of Third World Theologians (EATWOT), at Oaxtepe,c, Mexico, the authors express the reality of this anthropological pauperization of the African person. They say,If one takes an historical perspective of this understanding then one gets bogged down in the anthropological aspect which inevitably deals with the past, at the expense of the " becoming or making poor "aspect, which seems to deal more with the present. Theologically, we need to deal with the pauperization of Africa, and particularly as it makes itself evident in our urban centres. Poverty is probably the greatest challenge facing African society today, especially as it seems to be increasing unabatedly, and manifesting itself in a variety of serious social problems, as will be seen in an indepth look at the political ,social and economic situation of present day Kenya in a later chapter. What I hope that this paper will achieve is the beginning of a redirection and refocussing on the African Reality that takes into more account the present, so that theologically, as Africa moves into the 21st Century, there is a beginning of an understanding of the 20th Century, and not this stagnation in the 19th Century pre-Christian Africa that seems so dominant in current African theology.
Jesus as Model of Leadership in Religious Formation
(Tangaza University College, 2001-03) Jilala, Veronica
I believe that each one of us has experienced leadership in one-way or another. For example, if you are an elder brother or sister among your brothers and sisters in your family, you may have had the experience that in the absence of your parents, you were told to look after them. Sometimes in school, you may have been among the student leaders, or maybe as a class representative. All these are ways of experiencing leadership. My own experience of leadership from my culture is so different to some extent from what I have observed and experienced in religious life. Leadership that directs faith to God takes the whole being of a person as flesh and spirit. This led to my desire to develop and see how someone could become a good leader especially in religious formation and on the leadership of Jesus Christ. I know the topic is very broad, and I would not claim to exhaust it. So I will be rather selective. The paper is divided into three chapters. The first chapter is briefly explained what is a religious formation, its stages, purpose, process and who is a formator with her/his formees. Then, I will sketch the challenges, problems in the process of formation and necessary skills for formator to exercise effectively. The second chapter deals in leadership of Jesus Christ as a model where Christian leadership is rooted. I will approach it by emphasizing the origin, and modality of Jesus' leadership in the image of shepherd and servant. I will conclude this chapter with these characteristics that are rooted in love. The third chapter will point out Christ-like leadership. It will speak of the purpose of leadership as the growth of a person and community. I will analyse requirements for leadership that include willingness to be contact with God and seek wisdom from him. Lastly, I will summarize by sketching the attitudes of effective leadership in form of love, service, living and sharing.
A New Model of Pastoral Care Resources from Luo Widows in Kisumu Archdiocese
(Anglia Ruskin University, 2017-01) Ojore, Aloys Otieno
This thesis discusses the levirate custom also known as widow inheritance among the Luo of Western Kenya. Persistent observance of the practice by the Luo and its condemnation by the Catholic Church has led to a pastoral dilemma for the Catholic widows in the Archdiocese of Kisumu. Those who reject it are ostracized by the community while those who embrace it are excluded by the Church. This dilemma has remained unresolved for over 115 years since the arrival of Catholicism among the Luo. I have addressed the dilemma in this study. I used a multi-mixed research methods (quantitative and qualitative) to examine the perceptions of the Luo widows regarding the custom. However, the research relied heavily on qualitative methods through the use of focus group discussions, mixed discussion group, narrative techniques and Delphi. The study made use of the pastoral cycle paradigm to facilitate dialogue among the stakeholders in the levirate debate. The findings from the survey showed that a majority of the participants wanted the levirate custom abolished, and widows involved in Church ministries. However, a significant minority wanted it retained and asked the Catholic Church to recognise certain levirate unions. The responses from the focus groups, mixed discussion group and Delphi method, was that the levirate custom as currently practiced, is retrogressive and grossly violates the rights of widows and needs to be stopped. They called upon the government to intervene and protect widows against the abuses. However, the Catholic widows in levirate unions want the Catholic Church to re-think her stand on marriage in the face of diverse human cultures in a rapidly changing world. The desire by widows to be included in Church ministries, pointed to the need for a new model of pastoral care. I have developed a model of widowhood ministry in which Luo widows see Jesus Christ as their ideal husband. The model emerged from the narratives and resources of widows, and from the traditional models of widow care in the Judeo-Christian traditions.