Browsing by Subject "Missionary"

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Can the Church Of Mozambique Be Missionary in Her Own Country?
(Tangaza University College, 1999-02) Vilanculos, Paulo Rafael
Mozambique is a nation that has been involved in a long civil war that brought the country to a total destruction of its economy. This created a perpetual problem of poverty and an unbalanced distribution of wealth among its population as well as creating a disturbing social disorder. During the times of civil war, blame and accusations were always thrown only to one side of the war makers: 'poverty and destruction is caused by the RENAMO fighters'. But today, after the treaty of peace of Rome signed on 4th October 1992, peace has come to the country and democracy was inaugurated in 1994 with the general multiparty elections. Nonetheless, even with peace and stability reigning in Mozambique, a fair distribution of wealth cannot be seen and felt by its citizens. In fact, there are talks of growing figures in Mozambique's economic achievements in the last five years, but this growth does not guarantee a balanced distribution of wealth. The rich are increasingly growing rich and the poor are more impoverished every day. The government has not managed to create chances of employment for most of its population, thus opening channels to criminality and illicit ways of gaining wealth and survival. Corruption has become the order of the day and there is no way the government can guarantee that justice be always administered to the citizens given that even the judiciary has been caught up in similar corrupt behavior like that seen in government offices. It is in this context of sympathy and anguish for my people's pain and desire to see justice administered to them that I decided to write this paper, urging the Church to reflect on her mission and identity and speak for the helpless, the poor and those suffering unjustly in cells for crimes that they did not commit. Therefore, when trying to answer the above stated question I intend to address the following interconnected issues: the social injustice and the worsening levels of poverty in the country due to corruption and lack of solidarity, pleading the missionary-Church to make pronouncements in regard to these burning issues and demand that she get more involved in social matters to the extent of imitating some classical prophets such as Amos, Hosea and Isaiah, who spoke out when they saw injustices being inflicted on their fellow countrymen. These prophets should be taken as models to follow if the Church wants to bring justice to the country so as to stop corruption and eradicate poverty. In this way she will alleviate the pain, the anguish and the suffering of the people of Mozambique. There are many reasons why I address the Church to take up this task: First of all, the Church is the salt of the earth and the light of the world (cf. Mt 5:13-14 and Vat. II, Ad Genies, no.1 ss.2). She represents Christ on earth, and Christ her founder came to proclaim liberty to captives, freedom to the oppressed and proclaim a good year of prosperity to all humanity ( cf. Lk 4:18-19; Is 61:1-2). Therefore, the Church has the task of bringing about that justice and freedom from oppressive powers to her people because this was the command of Christ, that she should continue to do what he had begun. Secondly, the Church has, as one of her missions, to be prophetic in her life and proclamation. To be a prophetic Church does not only mean to announce messages about the future, but rather it means to denounce strongly what is wrong in the society today. This is the sign of commitment and care to her members who live here and now. Furthermore, she must bring liberation not only to Christians but to all humanity because the Christ-event was a cosmic event which aimed at redeeming all the universe‘ In the third place, the Church is usually held by many societies as a moral person whose life portrays what she is and lives in accord with the model desired by her founder, a model of love and service to one another. Indeed she is a moral person. The Church also must be free from any allegiances and partisanship so much so that she talks impartially and objectively on matters that hurt the people and the state. For this reason, even though she holds principally and primarily spiritual powers, she must, however, show concern and look after the well being of her flock who live in the state. The Church and the state should co-operate in bringing about justice and social well-being of the citizens of the country (cf. LG, 76). Another reason that makes me think that the Church should address these issues of social justice (and the government should not feel offended), is that I have observed that many governors of nations, presidents and ministers alike, when sworn in to their posts, claim/evoke the authority of the Bible and the constitutions of their countries as their guiding principles of leadership, and utter words like these: 'I will be committed to serve the people according to the constitutions of the country and with the help of God, [symbolized by the Bible]. Therefore, the Church being Christ's representative and holding power and authority to interpret God's will to her people, a will that is contained in the Bible, she is obliged to speak out in the name of God and remind the earthly rulers of the meaning of their public oath taken on the day of their commitment to serve the nation Earthly rulers need to be told what real justice and well-ordered social life is. To accomplish my task of creating a guideline document which must bring awareness and provoke reactions and actions of the reader to the cause of the poor and disadvantaged, I will begin by describing the recent social, political and economic situation of Mozambique. In this opening chapter, I will focus on the problem, the fact that poverty and social injustice exist in Mozambique. I will describe the factors causing this poverty especially corruption. The purpose of this chapter is to raise the problem and state it clearly through a clear and thorough description of facts and events. In the second chapter I will focus on the biblical figures, the prophets, who dealt with a similar need for social justice in Israel The Bible will be the main guiding principle and source from where answers will be fetched after a careful study and critique of the texts and materials using commentaries and other biblical study books. This chapter is the core section of the whole work and, it will determine my conclusions, suggestions and recommendations. Therefore, I will give it a special, objective but critical treatment so as to make my conclusions and recommendations practical, viable and strong, and provoking to the readers. The third chapter contains the lines of action, suggestions, new approaches, new strategies to be implemented in the field by all Church agents both in their preaching and dealing with the government, people and all institutions directly responsible in promoting the common good and fair distribution of wealth. The conclusions will flow naturally from the Bible's teaching as it challenges the present situation within the country and the practical specific needs in the country.
The Holy Spirit: The Heart of Jesus' Mission In The Gospel of Luke
(Tangaza University College, 1998-02) Icapele, Amandus
In this essay I have tried to trace the influence of the Holy Spirit in the significant points of Jesus' life as the one sent by God in the Spirit to bring salvation to mankind. I have shown that it is through the Holy Spirit that Jesus is born, baptised and receives his mission. The same Holy Spirit guides him throughout his 'Way' from Nazareth where he began his public ministry to Jerusalem where the major events in our salvation history took place, that is passion, death, resurrection and the outpouring of the Holy Spirit. I have also tried to show that, the mission of the Church is a continuation of what Jesus had started at Nazareth which is to preach good news to the poor. That to be actively involved in the concrete life of the people, in their Spiritual, Social, Political, and Economic struggles is part and parcel of the mission of the Church today.
How African Small Christian Communities Implement the Pastoral and Missionary Vision of Vatican II
(Tangaza University College, 2013-07) Healey, Joseph G.
As we continue to celebrate the 50-year Anniversary of the Second Vatican Council we recall the historical foundations of African Small Christian Communities (SCCs) in the People of God Model of Church and in the communion ecclesiology of Vatican II.A study of five documents of Vatican II reveals that Small Christian Communities are one of the great fruits of the council and an awakening of the church as the People of God. The founding fathers of AMECEA had a vision of implementing Vatican II’s ecclesiology of communion in Eastern Africa that focused on the communion (koinonia) and service (diakonia) aspects. Both African Synods built on the foundations of Vatican II and highlighted the pastoral and missionary role of SCCs. We can look at the praxis of SCCs in Eastern Africa though the lens of the three speakers at the Theological Symposium 2013. Pastoral, parish-based SCCs are part of the “new face” of the parish and a significant part of a new way of being parish from below. The parish is a communion or network of SCCs within the “communion of communities” ecclesiology. We are optimistic that the experience of SCCs as a New Model of Church from the grassroots as witnessed by SCC members in Africa will bring significant changes in new pastoral structures corresponding to our contemporary communion ecclesiology and the ecclesial reality on the local level.
The Mission Renews the Church
(Tangaza University College, 1999-02) Francesco, Pierli
When I realise especially through prayer and a deepened reflection that we are the Church of Christ, the Church which is a gift, grace, and chance. We will easy realise also that we have to take care for the Church in order to make her more and more the community living for Christ and for others. The expression given above enlightens us that to be the Church of Christ is also a task which must be fulfilled. A logic consequence of its acceptance will be a reflection over the mystery of the Church missions. Our task is to take care of the Church we belong to and make it a community of joy. We must discover the Christian enthusiasm in our spiritual life, enthusiasm in giving witness. Our task is the co-operation with the grace of the Holy Spirit who leads the Church and makes her always new and holy. Our task is to do that the Bride Christ that is our Church be always beautiful and Christ could find her constant delight. We live in a time when the Pastor of the Universal Church, John Paul II, points out for us the tasks of a new evangelization. He calls us to the renewal of the Spirit, what will allow us to show again to the world the unchangeable truth of the Gospel as the only truth about God and people. The renewal which is always needed in the Church has one of its sources in its mission calls and task. Our openness for those who are not aware of the greatness of the gift given to the human race, which is the Church, is finally turned towards ourselves, makes new our Christianity and strengthens us in faith which opens our hearts for sisters and brothers. And it is why I chose this topic. I was born and grew up in Poland, I know the reality of Polish Church, but now I'm in Africa and I see many challenges, not only for myself but for the whole Universal Church. In this paper I would like to present the brief history of Polish missionary activity, participation of Poles in the evanngelization. Polish Church is a part of the Global Church, a part of the mission which is the continuation of the mission of Christ, guided by the Holy Spirit. I will try to support this with the teaching of the Church and suggest some ideas that our mission would be effective, and may renew the Church.
Missionary Methodology in Southern Sudan 1955-1999
(Tangaza University College, 2001-02-07) Idra, Paul
I became interested to write about missionary methodology in Southern Sudan in these past years of my theological studies here in Tangaza College. The mission studies gave me ground to tackle this research work. The Comboni missionaries working in Southern Sudan annually attend their general assembly here in Nairobi due do the instability of the place and usually I have the opportunity to attend. Their sharing in the assemblies moved me personally and I questioned myself of the methodology they applied in this difficult moment. One particular thing that caught my attention was in the general assemble of 2000 when they were reflecting on how people should not look at them as one of the many Non Governmental Organisations working in Southern Sudan. Indeed, there is a danger here because the missionaries are also involved in human promotion and in this situation of war, the people can easily look at the foreign missionaries as providers of food, clothing and so on. On the other hand the missionaries can easily forget the proclamation of the Gospel. In the first chapter, I have dealt with the geography and the history of the country of The Sudan. Here I considered the political situation, the ethnic groups, the religious affiliations and the actual standard of living in Southern Sudan. These give us somehow a clear picture of what is happening really in Southern Sudan. In the second chapter, I looked at the Missionaries who have been working there. These missionaries are mainly the Comboni missionaries, the Mill Hill missionaries, the Society of Jesus and the Salesians of Don Bosco. There are other missionaries certainly working in Southern Sudan, but I limited myself to the main Catholic Missionaries working there. In chapter three of this research work, I dealt with the missionary activities and methodologies being followed so far in Southern Sudan. It is not what they failed to do or what they are supposed to do. Here I dealt with the proclamation of the Gospel, human promotion, language study, formation of agents of evangelisation and Catechemenate. In the last chapter I considered the theological reflection and I gave practical suggestions of Church activities and methodologies based on the reflections of the Sudan Catholic Bishops Conference. In this research work I did not limit myself to 1955-1999 but I went backward to some past years to trace the earlier missionary activities and methodologies to give meanings and basis to missionary activities and methodologies from 1955-1999.
Promoting Small Christian Communities in Eastern Africa in the Light of The Joy of the Gospel
(Tangaza University College, 2014-03) Healey, Joseph
Pope Francis is very popular in Africa and his Post-Synodal Apostolic Exhortation, The Joy of the Gospelhas received an enthusiastic response. The Paulines Publication Africa (Daughters of St. Paul) based inNairobi published the first African English Edition in November, 2013 with a delightful cover photo of the pope embracing a little African girl. The book is No. 24 in “The Pope Speaks Series.” The book is very popular and now is in it s Fourth Reprint with a total of 11,000 copies already printed. The exhortation has been translated into French, Swahili and other African languages. Catholic in the Local Churches in Eastern Africa immediately began using the book in private and public prayer, homilies, talks, recollection days, retreats, workshops, seminars and classes in the constituent colleges connected to the Catholic University of Eastern Africa (CUEA). The pope‟s pastoral, practical, down to earth style appeals to many people. The book has been very helpful and inspiring to members of the 120,000 Small Christian Communities (SCCs) 1 in the AMECEA 2 Region.
St. Paul as the Model And The Example for My Missionary Life
(Tangaza University College, 1999-02-12) Grych, Andrzej
St. Paul is the most famous missionary in the early Church. It was his dedication to the mission to the Gentiles which brought Christianity from the Jewish to the Greek world. In his zeal and dedication to the mission he wished to go to the ends of the world to proclaim the Gospel of Jesus Christ. However, he never came to Africa. It is now, almost nineteen centuries later, that I am getting ready for the mission on this continent. Thus, I would like to see St. Paul as the missionary who can be the model and the example for my missionary work as a member of the Society of African Missions (SMA) here in Africa. From the very beginning of his mission St. Paul was very conscious of his vocation as a missionary (the Apostle to the nations). It was something that sustained him in his work. His strong missionary vocation and total dedication to what he was doing challenges my attitudes as a young person. The sense of urgency, which can be seen in his mission, inspires me to reflect upon my own convictions and ideas. What was it at the core of the mission that pushed St. Paul ahead? Where did he find the strength and power to move on? Can I be like him? His mission was mostly connected with building and forming local communities. It had a deep impact on his life and he himself was changed by what he was doing. He was ever open to the local needs and as he moved from place to place he was leaving behind different active Christian communities. That is something that makes me "jealous"! How did he do it? Was he not afraid that the work he did would be wasted and the community would die? How did he form the communities so that after his departure they would grow and spread? Is there something I could learn from St. Paul about mission for my future?
The Vision of Bishop Melchior De Marion Bresillac on Mission and Its Implementations in the Third Millennium
(Tangaza University College, 2001-02) Raj Arokiaraj, Sebastin
like telling stories. So, I begin with a story. The leader of a certain Indian tribe encamped at the base of a mountain was dying. The chief summoned his three sons and said, "I am dying and one of you must succeed me as head of the tribe. I want each of you to climb our holy mountain and bring back something beautiful. The one whose gift is the most outstanding will succeed me". After several days the sons returned. The first brought his father a flower which grew near the summit and was extremely rare and beautiful. The second brought his father a stone which was colourful, smooth and round, having been polished by the rain and sandy winds. The third son's hands were empty. He said: "Father, I have brought nothing back to show you. As I stood on top of the holy mountain, I saw that on the other side was a beautiful land filled with green pastures and a crystal lake. And I have a vision of where our tribe could go for a better life. I was so over whelmed by what I saw and by what I was thinking that I could not bring anything back". The father replied: "You shall be our tribe's new leader, for you have brought back the most important gift of all - the gift of a vision for a better future". A vision of a better future for humanity is what 'Mission ad Genies' is all about. It was Melchior de Marion Bresillac's vision of a better future for the Indian Mission and its people which caused him so much frustration. He could not over come the challenges that he met during his time in India. For, "He was preaching a Gospel which championed the equality of everyone before God". Eventually, he found that he could no longer carry out his missionary vision. So, he resigned and came back to Rome. I will explore further these issues in chapters first and two. Even then, he did not give up his vision, -to proclaim the Gospel to the most abandoned". This vision of a better future for Africa and its people was to led to the foundation of the Society of African Missions in the middle of the 19th century. Though it cost him, his own life as well as that of his companions. his vision lived on and spread all across the vast continent of Africa. That's what my third chapter is all about. My fourth chapter is about the validity of de Bresillac vision on the Society and how the SMA is faithful to his own vision of mission. 'Mission ad Genies', is at the core of SMA activity. It is a vital step in our effort to be true and faithful to the missionary calling and charism of the Society, in the view of our founder. It is always present in different contexts, in villages, in cities, in people of various social conditions. Mission is always -Frontier". Through our missionary presence, we are bearers of the Good News wherever we are. I link this concept of 'Mission ad Genies' with Bishop de Bresillac's desire to go to "most abandoned".
The Vision Of The Ecclesiology Of Pope Francis: A Focus On Its Missionary Dimension In The Light Of Evangelii Gaudium
(Tangaza University College, 2016-01) Munu, Chrysantus Mbiemieh
The charismatic words and gestures of Pope Francis continue to attract the attention of the entire world, Catholics and non-Catholics alike, and people of other religious practices and traditions from across the globe. For us Catholics, Francis’ vision of what it means to be Church in our contemporary society has slowly emerged towards mission that is, going forth to others since he became pope in March 2013.1 The Holy Father wants the Church to face outward - to have a “missionary option,” to acquire a “missionary key” (EG, 27, 33, 34). He believes that “to go out of ourselves and to join others is healthy for us,” as human beings and as a Church (EG, 87). This in itself is good in the order of nature and in the order of grace. In putting this into reality we imitate the Lord who went forth first proclaiming the Gospel to all (EG, no. 24). This missionary and charismatic overtone will eventually “affect the way we communicate the message” of the Gospel to those we encounter (EG, no. 34). It is from this backdrop that Paul Zulehner in his contribution on the “Missionary Transformation of the Church” points out to the fact that behind the central issue of mission lies the question of the Church’s vision, by which the Holy Father is guided in his pontificate. It is primarily characterized by the renunciation of a moralizing approach in favor of a healing and therapeutic approach on the part of the Church; in which Francis refer to ahierarchy of truths and to compassion as the guiding principle in pastoral ministry.2 It is from this perspective that he says the Church must be freed of its structural, middle-class-focused self-absorption, for the church will only be healed by finding its way towards people on the periphery of life.3 Flowing from this one can conclude without an iota of doubt that the ecclesiological perspective of Francis is both appealing in its vitality and overwhelming in the challenges it presents to both the Christian community as a whole and to the individual believer. Even though Pope Francis has not written a systematic treatise on the church per se, a number of salient ecclesiological themes are present in his writings and in the talks he has delivered.4 Francis wants a Church that is on mission, reaching out to others and accompanying them, especially those on the periphery; a merciful Church that is hospitable for all those who have been wounded in this world; a Church that builds bridges, not walls. He wants a church that is poor and for the poor, one that rejects careerism; a church that is committed to encounter, inclusion and reconciliation, not one that is confrontational, self-referential or judgmental.5 He wants a synodal church, in which the bishops and faithful people walk together and authority is understood as service. The aim of this long essay will therefore be to show the missionary dimension of Pope Francis’ ecclesiology in the light of Evangelii Gaudium and its challenges towards the transformation of our contemporary society. To accomplish this task, the work will be compartmentalized into four chapters. Chapter one, will target the preliminary considerations that surround this topic and will eventually set a background to the entire work. In chapter two, we will explore the vision of his ecclesiology in the light of mission that is the church as communion, a church in solidarity and a servant church which will form the bedrock on which the entire work will depend.6 This vision of the Church faces challenges both from within and without the Church which is characterized by individualism, materialism among others. These tendencies or obstacles are in opposition to Francis’ missionary transformation. This will form the basis of chapter three. And finally, chapter four will focus on Francis’ vision of a vibrant and accommodative Church in the light of his ecclesiology. The work will end with a conclusion and a select bibliography.