Browsing by Subject "Pastoral"

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Death among the Luos of Kenya: A Pastoral Challenge
(Tangaza University College, 2001-02-07) Okwadha, Dominick
The Luo are a Nilotic people with a rich base of traditional knowledge about their cultural beliefs, practices and environment. The Luo of Kenya inhabit the territories bordering Lake Victoria— to the North and South of Nyanza gulf, extending into Tanzania. The Luo are both agriculturalists and pastoralists. Grain, fish and milk make up their main diet. Cattle used to be a chief criterion for judging wealth but today it is scarce. Sheep and goats are also kept. For the Luos, nothing is done without having in mind the Supreme Being (Nyasaye). There is always religious meaning and implication to everything. All things, events and phenomena alike are interpreted in terms of the divine will. Accordingly, nothing happens simply by mere chance. Death too does not just strike a blow without a reason. There must be something communicated by each and every kind of death. The rituals on the other hand are not performed just at the surface level as such. They directly bridge the living to the spiritual world. This essay is focused on the basic principles that underline the Luo understanding of death, the relevant and common rituals and other contemporary issues which need to be addressed in the present society. "Death among the Laos of Kenya: A Pastoral Challenge" is centred on a few questions which seem to be common among the other ethnic groups of Africa. These are the questions on the origin of death and its meaning; what will come after death. It should be emphasized that the concept of death, the destiny of human being and life after death, has been, among the Luo, a part of an orally transmitted wealth of proverbs, songs, myths, prayers, religious ceremonies and various rituals of daily life. The insight I have in order to write this essay is basically to explain that the Luos conceive death as a departure and not a complete annihilation of a person. The person moves to join the company of the departed, and the only major change is the decay of the physical body, but the spirit moves on to another state of existence. Some of the words describing death imply that a person goes "home", which means that this life is Ile a pilgrimage, the real "home" is in the hereafter, since one does not depart from there. Death is cruel, it "stiffens", "cuts down" or "evaporates" a person, even if he / she continues to exist in the hereafter. This explanation doesn't contradict any Christian teaching. In this case, the way the Luos view death is in line with biblical understanding of death. My main concern is the question of rituals. Some rituals are "beautiful" and in line with Christianity. The problem is that of feasting at the time of death, levirate union, the question of where someone is to be buried and the famous present epidemic AIDS. Feasting after the death of someone brings poverty not only to the deceased's family, but also to the whole society. Due to the expense in transporting the body when someone dies should be looked at because it also brings poverty and misunderstanding in the community. AIDS is a serious problem that should be dealt with in a careful way. The mass spread of AIDS in Luoland is mostly due to levirate union and the society being adamant in accepting the real essence of it. Levirate union which most people call "wife inheritance", violates the biblical standard of marriage, which is one — man — with — one — woman affair. It also conflicts with the Christian belief that death means the end of the marriage union. It denies a widow's right to decide her own future and also puts a heavy financial burden on the widow. This is because the way levirate union was practised in the past is totally different to how it is contemporarily practised. I have tried to give some pastoral approach in various issues and some biblical references, which I do hope can bring several Sights in dealing with this problem.
Healing and Anointing Among The Ewe of Southern Togo: A Pastoral Challenge
(Tangaza University College., 2002-02) Fabien, Sognon
Within any human society, the question of healing is a crucial one. Health is a major concern for all. The longing for healing has been a universal human desire. In Africa particularly, where people are very often exposed to all sorts of diseases, the search for cures is an important part of the struggle for survival. Sickness is thus seen as a threat to health. Naturally, people have developed different methods in fighting sickness. Western scientific medicine has made undoubted progress, which enables people to enjoy a longer average life expectation than in earlier times. kvidence of efforts to maintain health and to overcome diseases in order to prevent untimely death can be found in all cultures everywhere. The Ewe people of southern Togo have also developed different ways of fighting sickness. Among them, sickness is seen as an attack that disturbs the harmony between human beings, the cosmos and Clod. A person declares himself or hersLii. sick in relation to the representation that he or she has of health and this is largely a cultural matter. As Ugueux points out, there is a construction and a cultural representation of sickness as a social phenomenon.' The Sacrament of healing which also has its own structure according to the Catholic Church, does not follow the same process as found in the traditional setting. For Christians, this Sacrament is provided to strengthen the sick and bring them healing and forgiveness. Are Christians satisfied with the Sacrament of Anointing of the Sick when they still have to bear in mind what the healing process involves for them in the traditional sense? flow can both processes be reconciled so that people do not feel lost when they have to go through the process of healing according to their Christian faith?
How Active Participation of Men in SCCs Can Strengthen The Faith Of The Family In Kenya Today
(Tangaza University College, 2017) Ngala Karani, Joseph
The ecclesiology of communion which developed from the Vatican Council’s model of the Church as People of God was the force behind the African Synod image of the Church as Family of God. This image of the Church makes it easy for the understanding of the creation of Small Christian Communities as a New Model of Being Church. Richard Currier and Francis Gram begin the first chapter of their book, ‘Forming Small Christian Communities: A Personal Journey’ with these words: “It is surprising how much we can learn about Small Christian Communities (SCCs) in the first chapter of Genesis, the first book of the Bible.” 1 There is no doubt that this statement refers to the friendship that existed between God the creator and the creatures, Adam and Eve, a community of love and caring for one another, since the writer tells us how God used to take a stroll with Adam in the garden in the evenings (cf. Gn. 3:8). From this remote source of the first community, originated the aspect of communion which runs throughout the scriptures, showing the relationship between God and His people, the chosen race (cf. Gn. 17:1-11; Ex. 12; 20:2-11), as well as a relationship between the people themselves (cf. Gn. 4:1-16; Ex. 20:12-17). It is believed that the very precise initiation of SCCs was by Jesus himself in the New Testament. The first instance was when he called the first four disciples and later appointing the twelve apostles as his companions (cf. Mt. 4:18-22; 10:1-4; Mk. 1:16-20; 3:13-19; Lk.6:12-16). Though this first community of Jesus and his disciples/apostles seemed to be of only men, there were also women who followed Jesus and who were counted among the disciples as well (cf. Lk.8:13;23:55;24:10). These disciples when left behind by Jesus after his Ascension into Heaven, they came to be known as ‘The Community of Disciples in Jerusalem’ (Acts 1:12-26). These are the ones who followed the instructions of Jesus to wait for the Gift of the Spirit in the upper room in Jerusalem. Again, the twelve were not alone, since they were in the company of Mary the mother of Jesus and other women (Acts 1:14). After the Pentecost, the day the Gift of the Spirit descended upon the apostles, Peter led the group of the eleven, raised his voice and preached to the people (Acts 2:14ff). This provoked the listeners who asked what to do, and Peter told them ‘to repent and be baptized in the name of Jesus.’ Here, the four pillars of SCCs were well stipulated, that is, ‘devoting to the teaching of the apostles, communal life, breaking of the bread and prayer’ (Acts 2:42). These have remained as foundation of SCCs up to date, since any SCC should draw its strength and devotion from the above four pillars. Thanks be to Pope Saint John XXIII for his great move of calling the Vatican Council (19621965) which acknowledged the images of the Church as People of God (LG. 4), the Church as Communion (LG. 32), and the Church as Body of Christ (1Cor.12:12-27). “These images bring out the fact that the Church is a community of believers that participates in God’s love as Father, Son and Spirit.” 2 This is the image/model the AMECEA bishops while meeting in 1973 promoted and decided to make SCCs a new way of evangelization. However, the implementation of it was not until 1976. This was meant for the laity to participate fully and actively in church matters through participation in the SCCs. The African Synod which was initiated by Pope Saint John Paul II between 1994 and 1995 developed the theme/image/model of the Church as Family of God. According to ‘Ecclesia in Africa,’ this model is made possible through the values and roles of each family member, just as in the SCC where each member has roles to play. The communion aspect is very strong since this is basic for African communities. On this, Rev. Joseph Healey, a Maryknoll Missionary and a Small Christianity Community animator in Eastern Africa since 1968, has the best term for it –‘a New Way of Being Church.’ He says, “Our African SCCs are a communion of families that are often called domestic churches.” 3 In this paper, the researcher is going to look specifically as to whether more participation of men in SCCs can be a way of strengthening faith in families. This research is also going to give special attention to the participation of men in SCCs in Our Lady of Heaven Karen parish in Nairobi Archdiocese. In African tradition, men are regarded as heads of their families while women are regarded second class or weak beings. This is however changing very fast since women are becoming equal partners. In SCCs they take leadership roles and are very active. They talk of equity and equality in responsibilities. St. John Paul II quoting Paul VI affirms that, “If the witness of the Apostles founds the Church, the witness of women contributes greatly towards nourishing the faith of Christian communities.” 4 Though women are taking lead in Church leadership, men should be aggressive. They should reclaim their headship, not negatively, but in a positive manner so that they act as role model to the family. Active participation of men in SCCs is therefore very vital since it will enhance, motivate and encourage all family members to participate, including their children. In the last chapter of this paper, the researcher will share about the participation of men in SCCs in the Diocese of Malindi, the diocese of his origin. Lastly, the researcher will suggest some practical pastoral recommendations as a way forward to motivate men’s participation in SCCs. All this is aimed at strengthening the faith of the whole family. At the end of it all, Small Christian Communities must be a place where the family finds the Church, and the Church finds the family, since SCCs are places of evangelization for the benefit of the bigger community.
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.
Implementation of Small Christian Communities as a Pastoral Priority in the Church in Kenya: Opportunities and Challenges
(Tangaza University College, 2009) Awiti, Hillary Michael
In the 23'd October 2008 Editorial of the English version of the Cameroonian Newspaper L'Effort Camerounais which is the newspaper of the national bishop's conference of Cameroon, it was written, "At a time life is becoming increasingly difficult for the average Cameroonian, it is but logical to learn from the Kenyan Small Christian Community experience, where these groups have shown their burden sharing propensity and helped the destitute in finding their bearing. Tell me your involvement in a Small Christian Community and I will tell you your faith!" This statement leaves a lot to be desired and not only challenges the existing SCCs in Kenya but also affirms the role of SCCs in the society today. Just like the other AMECEA countries of Sudan, Ethiopia, Eritrea, Uganda, Tanzania, Malawi, Zambia and the affiliates Djibouti and Somalia, Kenya is implementing the SCCs way of being Church as a pastoral priority. By so doing, the lay faithful are coming to terms with the awareness that the Church belongs to them just as much as it belongs to the rest of the hierarchy. This follows on in the spirit of the Second Vatican Council that encourages the laity to participate fully and actively in the Church's activities. It includes both at the liturgical celebrations and outside. Moreover the clergy and religious are motivated to be at the service of the laity and help nurture their gifts and talents.
Land Issue, a Challenge to the Social Mission of the Church: A Theological Socio-Cultural Study on Kenya Land Tenure
(Tangaza University College, 1999-02) Catioiti, Alfredo
Indeed the land question in Kenya is a topic that does not need to be introduced, as if it were an issue which significance people are not aware of. At a purely social level the Kenyan land question is such an emotional issue that in discussing it one may easily run the risk of being just rhetorical. This being said, there remains a call rising from the many wananchi who wonder why to date this (land) question is not yet solved and has not been paid its due heed by legislators. If from a sociological point of view it is not necessary to utter many words to explain the relevancy land issues have for ordinary people, that does not apply when we turn to a theological perspective. Is it not unusual that a burning issue such as land which is not alien at all to the biblically rooted Christian faith, has not yet been introduced into the local theological discourse as well as not yet becoming a pastoral concern of our Christian communities? Taking into consideration the fact that for a good number of wananchi land is the thorny crux of their daily life, should not theology stop, stoop down and listen to people's grievance? For many a Kenyan, land has become a real burning issue even to the extent of experiencing the heat of the fire when eviction occurs. For many others, land remains a thorny reality: playgrounds, public fields and forests are fenced off, leaving citizens invaded with frustration, anger and a sense of 2 powerlessness. An increasing number of people, however, no longer want to be passive onlookers: women and men of good will from all walks of life and belief are coming together as God's people, asking themselves what to do before the situation gets worse. Operation Firimbil is an example of this rising common concern. No doubt before taking any resolution it is necessary to understand deeply the present context, looking back at our culture, history and social structures (Chapter One). Faith, if one has it, opens up the human horizon to better value achievements and failures (Chapter Two). All this is to be done with the purpose of struggling as God's people for a truly humane society (Chapter Three), where land is brought back to its original meaning: a place in which to live with God in peaceful acceptance of one another's difference and dignity. The scope of the land problem is so vast that it could not be contained within the limits imposed on the present essay. However, an effort has been made to stretch its limits by annexing extra documentation (appendices).
Mary Magdalene as the model for the journey of faith and true mission
(Tangaza University College, 1999-02-12) Panis, Romulo
In the Letters and addresses of Pope John Paul II to women, he mentions an "Attempt to promote the cause of women in the Church in today's world". He mentions also in Mulieres Dignitatern that the first eye witnessess of the resurrection in the synoptics are the women and that in John's Gospel "Mary Magdalene was the first witness of the risen Christ, and for this she was also the first to bear witness to Him before the apostles. From this word of the Pope, I was encouraged to write about the women's faith in the Johannine Gospel which we will discuss mainly the figure of Mary Magdalene. I did not discuss much about Mother Mary since we already know her important role in the Church. My purpose in writing this paper is to uplift the women, the importance of their proclaiming the good news which is rooted in the resurrection account of John 20:1-18. This essay is divided into four chapters. In the first chapter, we situate the resurrection account of John 20:1-18 in its general context limiting ourselves to the history and development of Johannine teaching In classifying this framework of Johannine development we look at the structure, composition and aim of the gospel with special reference to the role of Women. The journey of faith as a process is dealt with in the account of Mary Magdalene's gradual realization. We will also make a comparison between the role of women in the resurrection account with the synoptics. Chapter two will give an account of the particular passage in the form of an outline. It will also highlight the significance of Mary Magdalene. Chapter three deals with the theological message where firstly, a link is created between the historical context dealt with in chapter one, with a special reference to the Johannine anti-docetistn This builds a finn foundation on the reality of the resurrection. Secondly, Mary Magdalene will be promoted as the missionary par excellence in her role as first witness of the resurrection (already accounted for in chapter two). In the last chapter, the missionary reflection will stress the significance of the transformation that arises as a result of the journey of Nth-not as instant transformation—hut as a process of recognition. At this stage, we shall draw conclusions that will direct our mission and suggest new ways of viewing what it means to be a missionary.
Moral and Pastoral Approach to Rape and Violence against Women
(Tangaza University College, 2006-01) Ichaberi, Luseka Everlyne
Violence is a common issue in the contemporary world. Nations and communities are seeking ways by which to curb it. It appears to have been on the increase in the past decade. This is not only in Africa, but in the whole world. Generally, when people speak of violence, what comes to mind is physical violence, which includes armed robbery and the use of other types of physical force on the victims there are some forms of violence in which women are the major targets. These include physical assaults like battering and sometimes actual murder. The media carries numerous reports of men being arrested after physically assaulting or killing their wives. Violence against women is also expressed through sextiM assaults, as is the case with rape or attempted rape. The reported cases are mainly extra-familial, that is, cases in which men rape women or girls who are not their own wives or daughters. This does not mean that sexual violence does not take place within families, occasionally, there have been cases of fathers raping their own daughters. Violence against women therefore remains a reality in many parts of the world including Africa. This violence includes a wide range of abuses and harassment, such as physical battering, sexual and psychological abuse, harassment at places of work, female feticides and infanticides, infant neglect, dowry-related violence, female genital mutilation and forced prostitution. Few people recognize that violence against women is rooted in the society where the status of women is not favourable. Sexual violence tends to be seen in isolation as the act of the few perverted sex monsters.
A Pastoral Analysis of Evangelization Of The Basarwa of Botswana
(Tangaza University College, 2002-02) Thatayaone Tsetsengwe, Godfrey
"Mosarwa ke wena!" meaning "you Bushmen". This is a phrase I grew up knowing that, it was not good to use referring to a Motswana. It refers to someone who is illiterate and uncivilized. Basarwa are the most neglected and marginalized group in Botswana. Even today those who have left the desert looking for greener pastures are still not respected. Some of the men work as shepherds and the women as house girls and at some places they are really exploited. Also, others have had the opportunity to go to school and are well educated just like other people in the country. But still they are despised only because they are "Basarwa." The Basarwa lack the basic necessities in life. At the moment they have pre-schools run by a non- governmental organization called Tirisanyo Catholic Commision. Yount! Basanva from the settlements go to school in the villages like Hukuntsi and live in hostels. That is when they leave the bush and interact with children from other ethnic groups in Botswana whose parents are working in the Kalahari area. The parents remain in the bush living their day-to-day lives under difficult conditions. When staying at the hostel the young Basarwa used to see people going to Church on Sundays and other days during the week and they also started coming. The priest in I lukuntsi, Fr Julian Black' bought a football for them and after Mass they remained at the parish playing. The parish is open to them, even during the week they come; at times they are given sweets and biscuits. During important feasts like Independence Day and Christmas, parties are organized for them and they always look forward to such occasions. lie It is at the Church where they found happiness and comfort. As time went on the young ones expressed their desire to be members of the Church and to receive the sacraments. Having stayed with them and known them well, when taking them home Fr. Julian asked their parents if it was possible for him to accept them into the Church. The parents were happy and allowed him to start teaching them catechism in preparation to receive the sacraments. That was a major step of evangelization of the Basarwa. The parents also shared what they had heard before of the gospel, but the pastors of the the London Missionary Society who came did not stay long. The Basarwa are eager to hear the word of God and if possible to receive the sacraments. Some of the elders expressed their desire to become members of the Church and asked Fr. Julian to avail himself to them as well not only their children who go to school where the Church is already established. In the desert normally preachers come and pitch their tents and start preaching but afterwards they disappear. In a way that is frustrating to the Basarwa. After years of hard labor in the Kalahari desert Fr. Julian is happy to see even the most neglected and isolated people showing interest in the Church. Through all the years he has been known to the Basarwa as "the one who lives alone." Now they are beginning to see a new reality of his presence among them, they know that he is there to bring the good news to them. That is a major step, they feel loved and accepted by the white man who has left his own country to minister to the people in Botswana, the Basarwa included. These are the early stages of evangelization among the Basarwa. They may still be too optimistic about the new religion but only time will tell where the seeds planted will fall. Will those expressing their desire to embrace Catholicism keep the faith? With time we shall see what happens in the process of evangelization among the Basarwa, how many will keep the new faith for long and contribute to the establishment of the Church in the settlements. The first time I came face to face with the real Basarwa in their own ground was in 1998, when I visited the desert for three weeks. During that time we went around the Kalahari desert and visited some settlements for Basarwa like Ngwatle, Zutswa and Hukwi. That is when I came to know the reality of life in the Kalahari desert. All the information I had from books did not mean much to me until I met the real people in blood and flesh. In Botswana there are many ethnic groups including the Basarwa. The word "Bushmen" which is commonly used has a negative connotation and does not set well with the Basarwa. In this essay here and there we may have to use this word as we make reference to some books. The major groupings among the Bushmen cannot correctly be called tribes: they are rather, linguistic groupings and the names by which they have been known by Europeans refer to language for example,.' Kung speaking Bushmen and the Naron speaking Bushmen? We must point out that in our work we will keep on referring to different groups falling under the heading Bushmen like the !kung and zhuitsasi. According to our understanding there is no difference, all are Basarwa. The group that falls under our area o f study is the !Kung. We will explore how far evangelization has gone in the desert among the Basarwa and try to see what can be done and improved on the efforts already made. The Basarwa are human beings. They too are created in the image and likeness of God. They are not supposed to be subjected to the life of hardship but should be free citizens. We are talking about a group of people that is cut off from the rest of the groups in Botswana.
Pastoral Challenges in Marriage and Family Life: A Case Study of Parenting in Holy Cross Catholic Parish in Dandora, Archdiocese of Nairobi-Kenya
(Tangaza University College/Duquesne University, 2017) Koroma, Emmanuel Batholomew
The concept of marriage is very important and a concern of the society. For the society to continue to exist, its members have to marry and procreate, and this marry can be only between a matured man and a woman. Marriage between a man and a woman has Divine Origin. It was ordained by God that a man and a woman must come together in marriage to bring forth children. This is clearly captured in the bible that God is the Author of marriage and family, and He instituted it from the beginning of creation. In this account, God created everything including Adam, the first man on earth. However, there was no one like Adam, as a result of this God created Eve, Adam‟s wife as help mate. It is worth noting that God‟s observation that it was not good for Adam to stay alone led Him to the creation of his helper, Eve. She was the suitable companion to Adam because from Adam‟s own self, God created Eve. Adam‟s exclamation at the creation of Eve clearly shows the sexual attraction between men and women. (Cf. Gen. 2:18; 22-24) This particular Biblical passage refers to marriage and it means that it was instituted my God. Marriage ought to bring about together both the husband and the wife in love and with the primary aim of procreation. In this regard, the Council Fathers put it that: “Married love is an eminently human love because it is an affection between two persons; it can enrich the sentiments of the Spirit and their physical expression with the unique dignity and ennoble them as a special elements and sign of the friendship proper to marriage.” (GS, 49) Even though the institution of marriage is of Divine Origin, currently marriage and family life is under siege due to the fact that there are so many pastoral challenges in which this institution is face with like infidelity, parenting, alcoholism, separation, divorce and remarry among others. In this light, the Church cannot be silence seeing her children under going such challenges in their marriages. This is why I have set out to examine the causes of one of the above challenges, specifically parenting in order to give a pastoral recommendations and suggestions for families, pastors and pastoral agents in the Holy Cross parish Dandora which will help them in their marriage vocation and pastoral ministry. In the theological studies in Tangaza, the pastoral agent was exposed to courses which discuss marriage and family life such as: Moral Theology, Pastoral Theology, Social Doctrine of the Church, Sacramentology IV: Matrimony and Holy Orders, Catechetics, Sexuality, Marital and Family Morality, Canon Law: Marriage Processes, and Marriage and Family Pastoral Ministry. These made him also to be exposed to many Church documents dealing with marriage and family life like: On Human Life (Humanea Vitae), The Family in the Modern World (Familiaris Consortio), The Second Vatican Council, Compendium of the Social Doctrine of the Church (Part Two: Chapter Five, which is entitled: The Family, the Vital Cell of Society), and many others. All these have raised my interest and concern for marriage and family life.
The Pastoral Dynamics of Alcoholism.
(Tangaza University College, 2001-02) Mutua Malinda, Alfonce
The general organization of this research study is made up of five chapters. The first chapter is composed of a general introduction to the whole work which includes: the background of the problem, the statement of the problem, research hypothesis, objectives of the study, significance, scope, and the limitations of the study. Chapter Two comprises the literature review while Chapter Three highlights the research design and methodology. Chapter Four presents the results and analysis of the data collected and finally Chapter Five gives a summary of the work, conclusions and recommendations.
Pastoral Solutions to the Obstacles in the Growth of Small Christian Communities in St. Massimo Parish – Meru Diocese, Kenya
(Tangaza University College/Duquesne University, 2016) Muttai, Moses Muriira
The concept of a community is very well understood by an African because that is the daily practical way of life. As many scholars have observed, Africans find value in life when that life is well shared. When the concept of Small Christian Communities was introduced especially within the AMECEA countries in 1973, the idea was received with a lot of enthusiasm and excitement. It is a fact that in the Catholic Church today in Africa, there are many good things happening. These include an increase in active Catholic Christian population, Christian marriages and growth of Small Christian Communities. According to Joseph Healey who lives in Nairobi, Kenya, there are over 180,000 Small Christian Communities in the nine AMECEA countries in East Africa. Kenya alone has over 45,000 Small Christian Communities almost as many as the whole of the United States. When Missionaries came to Africa to spread the good news, they brought with them many projects and programs. Schools and hospitals were started and built in different parts of the country. Devotional groups were also started especially the rosary of our Lady. This had a big positive impact to an African Christian, but with the introduction of the Small Christian Communities, life changed, a new way of life was introduced. Praying together, reading and sharing the word of God and eventually living the Gospel, was the best idea for the growth of Catholic Christianity for the Church in Africa. It is a fact however to note that Small Christian Communities are neither projects nor programs. Small Christian Communities are a new way of life that is to be understood and lived. Introduction and growth of Small Christian Communities within the Church brought with it many challenges in Africa. Among them is absenteeism especially within men and the youth, lateness to SCC activities, low participation to SCC activities including shared prayers and bible sharing, lack of knowledge on how to establish and run the SCC and lack of interest from some clergy and parish pastoral council members. However the major challenge I experienced at St. Massimo was the size of the SCCs. The members of each individual Small Christian Community were so large, numbers ranging between fifty and hundred families. Therefore, the objective of my paper is to identify these challenges and try to pinpoint the pastoral solutions to some of them especially at St. Massimo Parish, Meru Diocese in Kenya. This will help to strengthen the existing Small Christian Communities, uplift the awareness of the objectives and advantages of belonging and being active in the SCC and creating right attitude towards the establishment of SCC in our neighbourhood.
Plight of Street Children: A Pastoral Challenge
(Tangaza University College, 2000-03) Matiya, Lukwago Richard
Street children in Kenya face innumerable hardships and dangers in their daily lives. The number of street children in Africa is expected to spiral to the shocking figure of 15 million by this year 2000, according to a report by the African Network for the Prevention and Protection against Child Abuse and Neglect (ANPPCAN). The phenomenon of street children is directly linked with rapid urbanisation on the continent. The overall urbanisation rate in Africa is over 5 percent according to ANPPCAN 's Child Watch Newsletter. In his paper, "Urbanisation and street children in Eastern and Southern Africa" presented at the workshop, R.A. Obudho of the University of Nairobi said it was estimated that Africa will have the greatest number of street children by the year 2000. Of the street children found in Africa, the majority were found in the urban centres of Eastern and Southern countries. However, in Nairobi City, children are found living and working on city streets. It is a dangerous and precarious existence. The reasons for their presence vary, but all share the common experience of fighting for their everyday survival. The purpose of this research is to find out the phenomenon and to come up with effective action to the problem of street children. Chapter one is concerned with background of the study. We feel it necessary to draw attention to the increasingly vulnerable position of our worlds children. In it the researcher stressed the statement of the problem. He also explored the basic assumptions. Because of this it enables us to monitor the Church, Non Governmental organisations, Government's works by providing resources, training, information and supporting sources concerning rehabilitation of street children. The second chapter is set out to explore the literary Review related to the study. It gathered data from secondary sources in libraries and Church, Government and Non Governmental organisation reviews. In the second section we give some elaborate details of the research questions raised in chapter one. The third chapter offers the research methodology. The main interest here is in drawing out the qualitative approach, using the see, judge and act methodology. All of this concerns the part of gathering and receiving available secondary data. The observations of some projects were made. Chapter four is entitled "Results and discussions" which deals with information gathered from interviews and literature reviewed. It set out a key element in relating to the objectives, assumptions and research questions. The fifth chapter offers project proposal and recommendations. Finally, there is an appendix in which we give some very practical guidelines of questionnaire dealing with different people. Parents, children of and on the street, children under voluntarysector organisations and child-care workers and social workers.
The Practice of "Trokosi" Shrine Girls among the Ewes of Ghana as a Violation of Women's Right: A Pastoral Concern.
(2001-02) Dogba, Paul Koku
In a real sense, it is peace and tranquillity, which every human being needs in order to survive in a society. Every society has its own way of promoting this peace and justice. It is noted that sin and sinful acts bring disharmony in a society. The Ewe of Ghana are not an exception to this notion. For them, sin and crime does not only violate or militate against the social order but also affects the gods and the divinities who, in order to protect the society inflicts deadly punishment on the sinners. Chapter One of this Essay deals with Historical, Geographical. Cultural, Political and Economic situation of the Ewe with special reference to the areas affected by Trokosi. Chapter Two tries to find out if Trokosi is a Religion of the Ewe. It deals with the etymology of the term, origin of the practice, Trokosi rituals and Priesthood. Further, Chapter Three examines on the effects of Trokosi on the Society. It elaborates on how women's rights in general are violated with special reference to Trokosi. Chapter four deals with the aims and purpose of the practice, which is basically to eradicate crime. It also gives a vivid account of the Ewe Theology of Sin, which may have some resemblance to Old Testament view of sin. In this Chapter Trokosi also aims at giving birth to a new creation (devoid of sin), which would bring up a perfect society. Chapter Five deals with the movements towards abolition of the practice. The government through legislation makes this move. Other National bodies came in but no lasting solution is arrived at. Finally the Catholic Church declares it as a Pastoral issue since it is a matter of faith. The Church has taken over to find a lasting solution to the problem because it violates the right of the "vestal" virgins. This is followed by a Conclusion and the Bibliography.
Problem of Marriage and Divorce Among Young Couples
(2000-02) Labila, Placido
Once a Parish priest told me that divorce rate among the Catholics in his parish is alarming He said, 'the more people wed the more they divorce,' Most of the divorcees are among the young couples. Last year, when 1 met three of my old friends in Dar es Salaam, Tanzania, they told me that they had divorced their wives and remarried. Every time one opens a newspaper or switches on a television he/she will never miss something on marriage problems What has gone wrong with marriage institution today? I asked myself. There are numbers of factors, which have contributed to the increase of divorce cases today among young couples. Young couples this work means those who are married from 0-5 years of marriage. In chapter three, some of the factors that cause divorce are discussed at length. It is a result of some research I did in Magomeni and Manzese Parishes, Dar es Salaam, Tanzania. Most of the examples given in this work are from East Africa and few from Zambia. While reading the Post Synodal Apostolic Exhortation Ecclesial in Africa of John Paul 11, the same concern about marriage is expressed in major Challenges emphasized almost unanimously by the Episcopal Conferences of Africa, is the concern of the Christian marriage and family life.
Reconciliation as a Model of Mission In Contemporary Africa.
(Tangaza University College, 1999-02) Chinedu, Ojiekwe Ephraim
It is God's wish to establish a community where brothers and sisters live in unity, through His Son, Jesus Christ.' In this community or society there will be no exploitation and oppression, no more war, hunger and thirst. There will be no more division. Hence, it will be a community of happy and prosperous people. Today, the reverse has been the case. In Africa, there are wars and violence of one kind or another. Poverty and the trauma of the displaced has been the African experience. The words "love", "hospitality", and "peace" which have been important words in the African vocabulary of life have lost their meaning. There appears to be nobody brave enough to accept responsibility for the situation. I believe that the task of building a peaceful, loving and caring African society can only be achieved if individuals and the community as a whole could go into themselves and discover, why they have problems, what they are and what the reasons for them are. Moreover, being able to enter into dialogue and to admit responsibility where it is necessary. This is because, "a civilization that cannot solve the problems it has caused is a decadent civilization'. Hence, the selfexamining, soul - searching and provocative questions which are valid for Africans today are: Why has Africa remained such a shameless beggar in the world of independent men and women? Why is the continent the laughing stock and dumping ground of the civilized world? What has been the nature of the African Church's mission? Has it been quite successful? What model of mission is suitable for Africa today? It is in the line of these questions that I was inspired to write this long essay under the topic: "Reconciliation as a model of mission in contemporary Africa". I am doing so with feelings of eagerness, longing and great desire to see African continent restored to her normal status. It is also my conviction that by taking Jesus as the "focal point" of our mission, we can break all barriers and engage in dialogue with ourselves and other people. Thus, we can build a humanized society where every member experiences the freedom and solidarity of the people of God. In the light of the goal and methodology of the project therefore, I would like to formulate the outline of the project into three chapters thus: CHAPTER 1. SEE: The need for reconciliation in contemporary Africa - What are those areas of life that need to be restored to harmony? CHAPTER 2. JUDGE: The church as mission - Has the Church been a reconciling community in the faces of these conflicts and divisions? CHAPTER 3. ACT: Reconciliation as a model of mission for contemporary Africa - What does God want? In chapter 1, after giving a general view of the African society, I will analyze the present political, socio - economic, and religious conditions experienced by the people. Moreover, I will illustrate more concretely these points with Nigeria and Senegal. In the second chapter, I will try to deliberate on the notion: "The Church as Mission". I shall look at the church's role in this situation. Is their approach to the situation very successful? Lastly, in the third chapter, I will take on what I would call the core of this project namely: in the light of the situation of the contemporary Africa and in the light of our evaluation from a missiological perspective, what line of action are we to adopt? What are to constitute our strategies in addressing the issue? With a general conclusion, I close my long essay.
The Role of the Laity in the Life Of The Church in Mozambique (1977-1997)
(Tangaza University College, 2001-02) Mussirica, Manuel
Lay ministries in the Catholic Church are our point of focus in this Essay. A lot has been written about the laity. Since the time of the New Testament through the patristic period to our modern times, there have always been lay people who dedicated themselves to the life and activities of the Church (cf. Acts 4: 32-35, 6: 1-7). We see even today how much Christ's faithful people are striving to keep up their faith burning as a community, even though the priest may not be there. We may bear witness of their heroic commitment to the welfare of the church to the extent of risking their own short-lived life. But we should also be courageous to confess that all that has been said or we may say about the lay people and their ministries in the Church is just not enough. Despite their active presence in the community, their contribution is not more than an act of contrition for their daily sins. Otherwise there would not be such alarming worry about what the church was supposed to do in the society, in the politics, in the world economy and science, ecumenism and dialogue. It can be sad to hear from a bishop saying his diocese has fifty-three priests, whom he has to distribute to 37 parishes, without forgetting those who are sick who need to be replaced. And when it is time for confirmations, he spends ten months confirming people daily. Sometimes he even fails to confer the sacrament to all due to other commitments he has to attend to. But the question is why should he do that job alone? If he cannot fulfill his duties in due time, others can do it through delegation! Therefore it would be unfair to say besides him there is nobody else who can do something that will contribute to the maturity in faith and salvation of many. The work of the laity in the church since its early ages is of great importance that it should not be neglected. They always raised their voices even in the moments of danger like death, wars. persecution of the church. Through their contribution the church did survive from trials in history. Sometimes through them the church defines its own identity and understands its mission in the world or society. Here we have the example of Mozambique where the church resisted the revolution aggression through lay people. Some of these people lost their lives for trying to defend the Christian community. Therefore the laity are the living martyrs of faith. And today the church is being called to bear witness to its faith in this pluralistic world. How can it make that work unless the laity are included and kept in the church? Mozambican Church is one of those Churches that have suffered martyrdom and terror in the course of human history. Immediately after independence on June 25, 1975, the Church underwent the severity of the Marxist-Leninist revolutionary ideology. Being an agent of religion it was labeled the "opium of the people" and therefore it had no reason of being there. It was striped all its institutions, projects and properties. The places of worship were taken away by the new system of governance and turned into schools and barracks. In short, the church was persecuted. This situation impoverished the church as an institution. It lived without identity and lacked the essential means for its survival. However the Spirit of God sustained it. Enlightened by his light, the church emerged from the trials through the work of lay people. These people proved to the hierarchy officials, to the world at large that the church of Christ was more than possessions and physical structures, it was all the baptized people of God, be it ordained ministers, the laity or consecrated women and men religious. Therefore the church could still exist even without any official recognition from the high authority of the society. It is in this way that the Mozambican Church defined its identity. It became a Ministerial Church, a family in which every member is expected to work for the welfare of the community, each according to his or her abilities and vocation. Our aim in this paper is to give a brief presentation of the role of lay people (ministers) in the life of the Church in Mozambique from 1977 to 1997. This has been a crucial moment for the church and people in Mozambique. Besides the burden of the revolution and the worldwide economic reforms, internal armed conflicts, contributed to creating refugees and several other people were displaced. Natural disasters for example: floods, drought and subsequent famine also characterize this period. Yet amid these confusion the people kept up their faith. They worked side by side with their pastors and the Church grew stronger until it mediated in the cease-fire and peace negotiations in Mozambique that culminated with the Peace Treaty on October 4, 1992. However we may also confess that the traditional structures of the Church are still drawing us backward. They tend to blind us to the presence and work of the Holy Spirit in our lives, communities and daily relationships with God, among ourselves and with the universe. The old structures often make us to think that Christianity and the church are things of the past. Therefore they should not be maintained as they had been as the tradition and Magisterium of the Church teach. Hence we are sometimes tempted to think that all that comes along history of the Church is just extra and not necessary. In Mozambique today, some sort of marginalisation of lay people by the ordained ministers is notoriously taking roots. The situation of the laity in Mozambique is of great concern today. Clericalism has cropped in again. This paper is a pastoral and theological reflection on the life and missionary of the church in Mozambique. It comprises four chapters. In the first chapter we are dealing with the historical background that forced the church to move from its traditional iron hierarchical structures to the option of basic Christian community or lay ministries. It covers the period from 1962 to 1983. The second chapter is entirely dedicated to the experience of ministries in the Church. especially from 1977 until 1990; while the third chapter highlights the actual situation of the laity in the Church, the fourth chapter is the general conclusion and it gives pastoral recommendations for the church.
What must I do Jesus...?"
(Tangaza University College, 1999-02) Gamba, Bryan. F.
I have been working for a long period of time with young ixople in educating them to the faith. I have been involved especially in the area of the pre-confirmation and confirmation programmes for young people between the ages of 14 to 17 years old. It has been my observation and the common experience among many religious instructors that young people at this age of their religious formation lack the personal experience of the person of Jesus, as well as knowledge and understanding of who Jesus is. When the time arrives for the young person to confirm his/ her intention to be a committed young disciple of Jesus, one wonders to whom and what the person is committing him/herself. I ask myself: " How can they follow the call of discipleship by Jesus, if they do not know who Jesus is, what He did or said?" This work has provided me with the opportunity to design and produce a user-friendly manual. It was not my intention to draw up a biography on Jesus, but rather, a manual to guide the young person to experience, through reading and reflection on it, the person of Jesus, what He did and said. From this position, the young person will be able to make an adequate response to Jesus and so face life's situations today as a committed young disciple of Jesus.
The Youth's Search for a Home in the Church a Pastoral Challenge In The Church's Mission to the Youth
(Tangaza University College, 2001-02) Luis Dimba, Joao
In the encyclical on the Mission of the Church, Redemptoris Missio, Pope John Paul IT includes the young in the list of priority issues of mission ad gentes. Mission to the youth of this "New worlds and new social phenomena" is being carried out in a "complex and changing reality2 and there are more than enough signs suggesting that the youth lack Christian communities that are sufficiently mature to help them live their full potential. Many youth in the Church need "re-evangelisation" or "new-evangelisation" because, although baptised, they have either not yet developed or have lost a living sense of their faith and they truly live a life far removed from Christ and from his Gospel? The Church has "not yet taken root in the youth." And, the culture of the youth has "not yet been influenced by the Gospel."4 Hence, the youth are still searching for a home in the Church. The urgency of mission to the youth cannot be ignored because both the present and the future of the Church belong to them. On the other hand, the youth, besides having special needs and requiring special approaches they have the right to know God and what He has done for them and for all in and through Christ.'