Browsing by Subject "AMECEA"

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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.
The Jerusalem Community: A Lukan Model for Small Christian Communities in the AMECEA Region
(Tangaza University College, 1999-02-12) Chisanga, Patrick
Luke is the only one among the evangelists who draws our attention to what immediately followed the Gospel story of Jesus, namely the birth and growth of a community constituted in the Spirit of the risen Christ. This is the Jerusalem community presented at the beginning of his second work, the Acts of the Apostles. He describes the members of this community as having been of "one heart and soul" (Acts 4:32) and summarizes their everyday life as characterized by unwavering faithfulness to "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). This Lukan description of the first Christian community has played a very significant role, especially in the second half of this century, as the Church renews itself in the light of the second Vatican Council ecclesiology. It has been the inspiring model for the decisive option by the Bishops who constitute the Association of the Member Episcopal Conferences in Eastern Africa (AMECEA)I to establish Small Christian Communities (SCC) in the region as a pastoral priority in response to the challenges of time. The need to rediscover this original Christian identity mark comes with greater urgency today when so many Catholics are leaving the Church to join small, often very fundamentalistic and sectarian groups. What is given as the main reason for this is the appeal of a close-knit community which provides a greater sense of belonging. In view of this pastoral challenge, this paper re-affirms the fundamental significance of the SCC as a necessary return to the original model of Christian living suggested by Luke in his description of the first Christian community at Jerusalem. The first chapter of this essay takes us back to the roots of this community, viewed as A Community in Formation. Jesus takes the initiative to gather disciples around himself and, as he journeys toward Jerusalem, forms them into a community of authentic witnesses. In the second and central chapter, Luke takes us into the inner life of The Spirit-filled Community through his summary presentation of its everyday activity as consisting in continuous perseverance in "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). These elements will constitute the four parts of this chapter, developed in the light of the Lukan summaries, particularly Acts 2:42-47 and 4:32-35. The final chapter views the option for SCC by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) as A Return to the Lukan Model of an ideal Christian community characterized by a unique spiritual-material solidarity. It is hoped that this presentation will bring about a greater appreciation of the SCC as a truly African and authentic Christian way of responding to the renewed post-Vatican II and African Synod vision of Church toward the third millennium.
Small Christian Communities, a Vital Force for Mission Activity in East Africa
(Tangaza University College, 2001-02) Pandi Nayagam, Peter
When I started participating in the SCCs during my pastoral year in Tanzania and later in Kenya, I was amazed by the spontaneity of the members in sharing the Bible according to their own understanding. When they pray, they speak to God with confidence and express their problems, praises, joys, sorrows and difficulties. The atmosphere helps their meetings to be like the first Christian communities and they do what they can for others. This motivated me to choose this topic for my long essay and to do research and so come to know more about the SCCs in Eastern Africa. This essay has been an opportunity to do research and to understand better the dynamics and the role of the SCCs in the evangelization process and in missionary work in the future. I hope that this essay will be useful for future missionary students who come as a missionaries to Eastern Africa. SCCs are a source of great hope in the Church today. The revised code of canon law acknowledges how essential the notion of community is. It gives an understanding the mystery of God's presence in our church and canon 204 speaks of the Christian faithful as "constituted as the people of God". This essay is based on the idea of mission by which the Gospel values ofJesus may be lived and proclaimed effectively. According to me, SCCs are essentially missionary and mission oriented. SCCs are more fraternal, more adapted to people's life situation than traditional parishes. Cardinal Bernard in one of his writings suggests that the parish must be a community made up of many small communities. It can be seen as a natural follow through from the days of Catholic Action. Many people can thus bc involved in the parish activities like evangelization, teaching Gospel values. proclaiming Christian values in word and deed. The SMA is one of the missionary societies that brings its charism of primary evangelization to the world in accordance with founder's vision when he was a bishop in India and as a missionary. The society's founder believed that primary evangelization should be carried out everywhere where Christ was not known. SCCs can be effectively used for this. As we are stepping towards 21" Century, we have to create a new history and a new project for the future. Over a number of years in the life of the Church in Eastern Africa since 1973, SCCs have played a significant role in development and in proclaiming the Gospel of love. They have enabled believers to develop a more profound union with God and with one another. They have played a vital role in the growth of the Church. SCCs offer great hope for the future development of the Church in Eastern Africa. The recent increase and interest in SCCs is one of the more significant developments of our modern era for the renewal of the Church and the transformation of the world. Through small communities many people are discovering the value of community itself Today, as many varieties of small communities develop around the world they offer the promise of new vitality for the Church and give added impulse for people to live Gospel values. SCCs have become the main stream of the parish life when they cooperate well with each other. In a few decades of the last century there were many SCCs developing in the Eastern Africa in particular. SCCs are a witness to the communitarian nature of the Church. God dwells in community. The three persons of the blessed Trinity love and share to such a degree that they are one God. Jesus implied such a similarity with the union of God's children when he prayed the prayer of unity. The community of the Trinity is not only the model of community but the source of grace, strength, faith, hope, and love which sustains and nurtures Christians in community. Pope John Paul II says that the notion of communion was "at the heart of the church's self understanding". This communion is "primarily a sharing through grace in the life of the Father given us through Christ and in the Holy Spirit." The Church as a communion "is realized through the sacramental union with Christ and through organic participation in all that constitutes the divine and human reality of the church, the body of Christ, which spans the centuries and is sent into the world to embrace all people without distinction." As a missionary, sharing the paschal life with others concretely is something great. In SCCs, people are free to speak about Jesus, and their faith and witness help to evangelize others. In SCCs, they participate in the paschal mystery of Jesus' life, suffering, death and resurrection. In SCCs, people are able to look at their lives as in a mirror. Ideally, people are helped to live in the power of the spirit by choosing freedom and liberation from sin. It is a challenge to SCCs' members that they give wholehearted or unconditional commitment to the movement of God's spirit within themselves. They seek total openness to God's grace moving them to holistic spiritual growth and so to influence the community and the world. Later I will deal with the participation and involvement of the missionaries in the growth of the SCCs and their involvement in parish activities. A Christian must have an environment in which Christianity is openly accepted, talked about and lived. if he is going to be able to live a very vital Christian life. If he does not have this, his whole life as a Christian will be weakened, and might even die away.According to my experience in SCCs in Tanzania and Kenya, building SCCs is a challenging spiritual task, because it is in the small groups that each one's spiritual life is tested and challenged. When the spiritual life is challenged according to the signs of the times the Gospel message can become truly relevant to African cultures and traditions. When SCCs meet and the members take the Gospel into their lives with faith it becomes African Christianity. A Community of faith is necessarily a community springing from and nourished by the word of God in participation and involvement. SCCs are a vitally effective means of evangelization where Catholics' gather in small groups in order to pray, read scripture and share. Because SCCs are part of the wider Church calling for fuller knowledge and understanding of the Gospel and its teaching, they are a powerful force influencing the whole Church. Mission is thus be opened to participation of the people in order to decide whether any proposals the parish council are realistic, feasible and likely to further the purposes for which the mission exists. God wishes people to help, to care, support and love each other regardless of class, colour and creed. SCCs are committed to coming together on a regular basis throughout the year. Members challenge one another to live out the Gospel message. Many advantages can result from such an approach to some of the problems confronting the rapidly growing church in Africa. The Church in Africa looks towards an indigenous Church in independent African states with a pluralist society considering areas of cooperation with the state such as education in which the Church has a special interest. As for me SCCs seem to be the one of the best ways for true evangelization and for the inculturation of the African Church. The dialogue which I had with the elders in the SCCs has been a source of learning with its many ramifications. It has been a human endeavour. Much human effort must also be expended in developing the SCCs. Nevertheless we must always remember that we are not alone. The work we do is God's work and we are merely instruments. So, a SCC reaches maturity when it starts to reach out to its surrounding milieu. SCCs are really locally oriented - that is, they become self-ministering, self-propagating and self-supporting. This essay has traced the historical development and pastoral priority of SCCs in Eastern Africa in general. It has looked at Kenya and Tanzania in particular. Our study calls for inculturation. The time has come to take that issue seriously. In fact, the special assembly of the synod of Bishops for Africa hasn't failed to stress this point. So we need to find true inculturation instead of superficial adaptations. This research takes place at the level of the SCCs where people live their Christian lives. What is needed is to find out how to go about inculturation, and not discussion on whether it is necessary or urgent.