Browsing by Subject "Theology"

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Liberating Africa: A Missionary Challenge
(Tangaza University College, 2000) Alegbemi, Martin Kehinde
Standing on the top of Mount Kilimanjaro, the highest mountain in Africa, panning round, one sees a continent in distress. Looking north, south, cast and west, one sees and hears of hunger, war, famine, starvation, killings, domestic violence, unemployment and chains of other social evils. Although Africa is in pain, she is also a continent with hope, one blessed with lots of natural and human resources. Africa has survived very hard and difficult times and longs for a better tomorrow. With Christ's ever redeeming presence continually shining on her, she can hope for a brighter future. Seeing in Christ's mission the liberation of the human race, we can say that Christianity essentially seeks to liberate and bring about a day of salvation. The question is what role can Christianity play in the teligious, socio-political and economic distress facing this continent? This poses a challenge to the missionary nature of the Church. The challenge is that of relevance. Christianity has to wake up to the day to day life of the people in its mission as well as in its theology. It is the aim of this paper to present a response to this challenge. The overall objective is an arrival at a necessary theological foundation that empowers one to face the challenge of a preferential option for the poor within an African context. As such, we need a theology that is people-centred and one that will empower us to face this challenge. It should be a theology that calls God's people into 'being- for —freedom' in the world. We hope to arrive at an African liberating and missionary theology, which will be of great relevance to the people's situation, as well as being an essential tool for future missionaries. The tenets arrived at, should as much as possible be relevant to situations that need an option br the poor even outside Africa. One of the common approaches is to take Africa as a small entity with basically the same problem. This approach is both right and wrong. Basically, Africa is a suffering continent. We shall get as much as possible relevant inputs from any of the countries. It is hoped that whatever conclusions we arrive at might in one way or another be applicable to various African countries. As a launch of our response, chapter one of the work will be on 'Liberation Theology: A new way of doing theology'. Since the approach of this work is to see the Christian liberating rol- in the complex situation of Africa, such a role ought to be based on a theology. Our choice of Liberation theology is not because it is a recent theology in its systematic form, but as a theology that is down to earth in that, it focuses on the daily life of the people. We shall examine its content, development, and its methodology, its missionary dimension and how it can be a paradigm of African liberation. Accepting liberation theology from our first chapter, chapter two will examine the faces of Africa. I lere, we shall examine the situation of Africa by applying the 'see' as the first of the trilogy of liberating praxis. This will involve a search into the religious situation, sustainable development, and the political situation. We shall end this chapter by posing the need for 'judge' to unravel the root cause of African degradation. Chapter three as the application of 'judge', the second of the trilogy will begin with a social analysis and theological reflection. With those two considerations, we shall posit the structure of sin as the root cause of African degradation. Upon that will follow an attempt at identifying the various areas of the challenges so as to be able to act concretely. The identification will range from theology and inculturation to issues of gender and development. The areas identified will form the ground for our missionary response in the next chapter. Providing concrete solutions from a missionary perspective which, is also the application of 'act', the last of the trilogy of liberating praxis is what this last chapter hopes to arrive at. Our response will be a positing that. the solution to African problems is far beyond the numerous international conferences, political systems, economic policies, international organisation and numerous 1\1(i0s. An integral and full emancipation is possible with the uprooting of the structure of sin. The uprooting will be possible through recourse to Jesus as the master liberator and a positing of various ideas and channels. The conclusion will be an attempt at laying a foundation for an African liberating and missionary theology.
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.
The Quest for African Theology: From Theology as a mere Intellectual Enterprise to Theology as Lived Experience
(Tangaza University College, 2013-03) Mwania, Patrick
Since the mid-20th century, African theologians have been working to develop what can truly be calledAfrican Theology, a theology that is contextual and founded on the African cultural worldview. A major challenge that affects this enterprise towards an articulation of an authentic African theology is the fact that although a lot has been done already to develop this theology that speaks to and addresses contextual African situations, most of all these efforts has remained at the intellectual level among the theologians and hence has not been translated into the everyday lives of the African Christians. African Theology seems to be merely a classroom theology, a theology that is limited to the walls of academic institutions, an engagement popular only among a small group of intellectuals whom Orobator would call professional Christians. It is only when African Theology leaves the shelves of academic libraries to enter the homes and hearts of the majority of African Christians today that it can be said to truly impact on the lives of African Christians. The task that lies behind this article is, therefore, an attempt to articulate some reflections on how African theology can leave the classroom as its place of confinement and become expressed in the daily lives of the African Christians.
Tangaza Update (School of Theology to Offer Masters)
(Tangaza University College, 2010-03) Tangaza University College
On February 2nd Tangaza College, School of Theology signed an By Fr. Guido Oliona, MCCJ. Deon, School of Theology. agreement with Duquesne University to start offering Masters degrees in Theology. Now the School of Theology can start its own two Master Programs: Master in Theology (MATh) and Master in Pastoral Ministry (MPM). This new opportunity has been made possible thanks to an affiliation with Duquesne University (Pittsburgh, USA). From February I st to 5th the Dean of Theology of Duquesne, Dr. George Worgul, visited us to formalize it. He was impressed by the potentials that Tangaza can offer. He encouraged us and clarified all our queries about such an affiliation. · The program is in line with the programs of American Universities quite different from Pontifical Faculties. The two- fold program is called Tangaza-Duquesne .Master Program, because we are asked by ·Duquesne to own it and adapt it to our own situation. The MATh enables a student Cardinal Zenon is welcomed to the college. to proceed for a PHO in Theology and the MPM to a Doctor of Ministry. The two programs have two basic modalities. They can be inbuilt in our four-year-program of theology or taken as a postgraduate program. The basic core course-work for both programs is of 24 credits (Bible: Pentateuch/Historical Books, Prophetic Literature, Luke/Acts; Systematics: Introduction to Theology, Fundamental Theology. Christology. Ecclesiology. Baptism and Confirmation; Moral: Fundamental Moral Theology I, Medical Ethics), with the addition of two electives of 3 credits each in the Focus in which students wish to concentrate (30 credits all together). The MPM requires 2 electives in pastoral subjects, the MATh two electives in the 6 areas of concentration represented by our 6 Departments (Bible, Systematics, Mission, Pastoral, Moral, Canon Law). Our present Program of Focus ( 6 electives of 12 credits) can be used to comply with the electives required by Duquesne. Two electives of 2 credits each meet the requirement of I elective of 3 credits, without having to upset the program already in place.
Tangaza Vision
(Tangaza University College/A Journal of Socio-religious Concern, 1996-12) Tangaza University College
Once there was a farming town that could be reached by a narrow road with a bad curve on it. There were frequent accidents on the road, especially on the curve and the preacher would preach to the people of the town to make sure that they were Good Samaritans. And so they would pick the people up on the road for this was a religious and charitable work. One day someone suggested that they buy an ambulance to get the accident victims to the town hospital more quickly. The preacher preached and the people gave for this was after all a religious and charitable work. Then one day, an elder suggested that the town should authorize building a wider road and taking out the dangerous curve on the road. Now it happened that the mayor had a farm right at the curve on the road, and he was against taking out the curve. Someone asked the preacher to say a word to the mayor and the congregation the following Sunday about it. But the preacher and most of the people figured that they had better stay out of politics; so the next Sunday, the preacher preached on the Good Samaritan Gospel and encouraged the people to continue their fine work of picking up the accident victims, which they did. Here in Africa we have a lot ofvictimazation due to "bad curves" in aour political, economi cal, religious and cultural systems. The Good Samaritan Gospel loses its cutting edge when it is preached to make people nice to victims of their sins and death-serving systems. It becomes a tool for maintaining the status quo politicaly, economically and socialy. Solidarity with the victims of oppression, injustice, and sexism is more than being nice to them through short-term charitable works. It entails walking with them more than just one step. Making pledges for more funds for the poor and those economically disadvantaged in the slums, in our streets and those who frequent our gates is a positive gesture highly appreciated. Crucial questions however remain unanswered: As future pedagogists, gurus, social development and pastoral agents, can we assiduously remain silent about root causes of poverty, environmental degradation and violence in our cities? Is there a link between faith and development? These and many more questions lead us to search for new ways of being in solidarity with the victims of oppression and the poor. The experience with the poor and victims of our systems becomes the kairos for us to see critically the links between our faith and socio- economic and politico issues such as: Urbanization, Environment, politics, Economics, Development, etc. We believe reflections on such issues will shape the new paradigms of mission and relevant ways of sharing our faith through prophetic and vibrant witness of service. The new understanding of mission and the way of sharing our faith that God-is-among us 'Emmanuel' makes the celebration of Christmas even more meaningful to all. Happy birthday Jesus and happy Christmas to you all'
A Theological And Mission Oriented Religious Formation: A Case Study Of The Formation Process Of The Dominican Missionary Sisters Of The Sacred Heart Of Jesus Of Zambia, Zimbabwe And Kenya Regions.
(Tangaza University College/Duquesne University, 2016) Chama, Mwila
Formation is at the heart of mission. Renewal and growth of the Dominican life is highly dependent on the formation of new candidates to religious life, and promotion of on-going formation. Once candidates are well formed and abetted to be attentive, they could understand the way forward in their assignment and mission as missionaries. Candidates are not formed in isolation, but are part and parcel of other candidates who respond in a similar way to God’s invitation of following Christ within the same congregation. Later, in their community life, they will also encounter members that will have gone through a period of formation and will form a new community. It is during this time then that each one of them will have to hold on to the viable attributes of religious life, namely, prayer, communion, continuous learning and renewal of life in Jesus Christ. In the course of religious life, it seems to me that the majority of the professed members are not in touch with the core of their vocation. After formal formation, that is postulancy, novitiate and temporal formation, interests for mission shifts to a more independent and self-oriented life. Eventually, with perpetual profession, most of the times, members are aloof to community activities and programmes. The meaning of community life, service and mission are questioned. For some who may have the zeal to venture into a mission, sometimes it seems to me that there is some hidden interest. We find some members who overstay in the same position, doing the same thing, now and again, and may become inflexible to any changes or transfers as a result. It is hoped that this study will provoke searching souls and formators, leadership and all the members of the congregation, especially in the regions mentioned, to evaluate the meaning of a vocation and mission. In the process of all these discoveries, there is need to establish the fact that formation is actually the work of the Holy Spirit. If from the very beginning, candidates know what they are up to and who it is that they respond to, the zeal for mission would be kept alive not only in the diverse and strenuous cultural demands, but also in those moments when feelings of uncertainty overwhelm them. Whether in communities where they are familiar or not, they will still respond with intent to that which they are called to. This may even be an opening to respond to the needs of time and missions where the sisters may be needed, both within the countries they serve as well as places that may be completely new. On the whole, the aspect of formation is not only in designated houses of formation. For this reason, this work challenges all members to become aware of the fact that the project of formation for mature mission is everybody’s responsibility. The work of formation is not limited to a postulant, novice or directress. It is ongoing, and each professed member, just like those in initial formation, has a duty to lead by example, and take a firm, but sisterly interest in journeying with others, responsibly. Besides, all members of the Dominican community are not at any time to think that they are better off than those who may join after them. Equally, members are all pilgrims to the full knowledge of the self, and deepening of their relationship with God; to be companions and responsible for one another. In fact, formation for the real members of Christ is an ongoing process which much more proceeds through life in the community than in the formation houses.
Towards An African Theology of The Cross
(Tangaza University College, 2001-02) Canice Iheanyichukwu, Azuoma
Institutionali/ed corruption is a main future of \hicnii bureaucracies. The African Synod (1994) identified it as an oppressive structure or system that constitutes a major bottleneck on Africa's road to social, political and economic development and progress. As an antidote to the continental malaise, the Synod called for a "serious reawakening of conscience linked with a firm determination of will- among Africans, especially, those who oversee the administration of public affairs, namely. the bureaucrats.' Six years after the Synod, bureaucratic corruption is still on the increase in Africa: subjecting the people to untold suffering. There is. therefore, the need for a Christian symbol, which will help in "reawakening- the conscience of African Christians and motivate them towards the eradication of corruption and liberation from its shackles. The Cross-the unique Christian symbol-serves this purpose. This essay, therefore, attempts at an honest look at bureaucratic corruption in Africa, with specific reference to Nigeria; and proposes the cross as a reawakening or liberating symbol for African peoples oppressed by bureaucratic corruption, Hence. the title: Tarrant an African Theology of the Cross. It is thus hoped that the popular notion of the cross as a purely spiritual symbol with little or nothing to do with life in society, will be corrected. For a better presentation oldie work. the pastoral cycle methodology of see. judge and act is followed. Also, the essay is divided into !bur chapters. Chapter one exposes the dynamics of bureaucratic corruption in Nigeria. It defines and clarifies related concepts. Chapter two examines the development of the theology of the cross in scripture and history of Western theolog). v, Mt particular interest in contemporary theology of the cross as resourceful for a contemporary Alrican theology of the cross. the third chapter attempts to develop a theology of the cross that !lows From and addresses the African experience of oppressive social ills, especially. bureaucratic corruption. In the fifth, final chapter, some pastoral implications of an African theology of the cross are explored, with suggestions on how the Nigerian and African church can re-educate the people on the liberating or reawakening aspect of the cross. For social translOrmation Some concluding remarks then follow.
Youth towards a Theology of Reconstruction: A Salesian Perspective
(Tangaza University College, 2001-02) Augustine, Jacob
As we march with courage in this new era of science and technology, a century full of hope and great expectations, the youthful population of Africa, a valuable asset in hand charged with aspirations to excel and participate in the affairs of the world, challenge all those who are involved in youth ministry on the African soil. The education of the young with which a youth minister involves himself/herself should involve a 'liberating and empowering' method, a method that challenges the young to set the world on the move towards liberation. The words of Pope John Paul II in his address to World Youth Day 2000 speak of such pulsating response that is required of a person interested in the affairs of the world. "When you return home," says the pope, "do not grow lax. Reinforce and deepen your bond with the Christian communities to which you belong... paraphrasing St. Catherine of Siena's words, reminds you: if you arc what you should be, you will set the whole world ablaze'?" In response to the existing educational. socio-political and religious challenges that the African landscape faces today, the African theologians (since I990s) speak of "reconstruction of Africa" in their theological investigations. Likewise, having the interest of the young at heart, every Salesian is challenged to respond to and to educate young people towards this reconstruction project. How are we to venture into such renewal in spirit? What does it mean to be young and work for reconstruction by setting the world ablaze? Are the young just future possibilities and never a present potentialities, dying to participate in this reconstruction process? what are the possibilities for a Salesian style of ministry in Africa in this era of 'reconstruction'? These are some of the queries that will be dealt with in this essay. The adventurous, emotional and dynamic youth population is indeed a weapon in our hands to reconstruct a new Africa. Most of the time we x iew the period of the young as having a lot of problems and hence giving' becomes the end of all our youth ministries. This essay is aimed at showing not just how young people are sometimes seen as a problem. but also how they are people filled with energies to transform society. This quest to transform should be ‘iewed as a 'reconstruction project' which e need to inculcate in the young. The essay. is divided into two parts. Part one deals more with the theoretical part of the emerging theology of reconstruction and the Biblical foundations to such theology in Africa. Second part deals with the response of the Salesans of Don Bosco in Fastern Africa. Based on the Salesian educative method of Reason. Religion and Loving Kindness,2 this section shows how a breakthrough is necessary, in terms of a - reconstruction project' in our youth ministry, today. The concluding part of the essay discusses possible developments in the Salesian presences in the Eastern African province.