Bachelor of pastoral theology Theology

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Christian-Muslim Relationship: A Challenge to The Roman Catholic Church In Zanzibar
(Tangaza University College, 2003-01) Renatus, Karumuna
There are many problems that exist in many parts of the world due to lack of dialogue. In some parts there is a predominance of Islam that appears to give little room for other religions. In these places, there is recurrent tension and confrontation between Muslims and Non-Muslims. Such tension is likely to lead to alarming problems, calling for concern about the future of the people in such tense circumstances. In this regard. Christian-Muslim animosity in such places as Zanzibar may be said to have multiple causes namely; external influences, uncompromising •diwah' activities, and the internal political situation, inter-ethnic factors and economic issues. For example, Unguja is relatively well off economically while Pemba drags behind in social-economic development. Geographically, Zanzibar is situated in the Indian Ocean, and comprises of two sister islands namely Unguja and Pemba that are found on the eastern side of East African coast (See Appendix II, liii, lit). However, since 1964. Zanzibar united with Tanganyika and formed one nation currently known as Tanzania. The indigenous people are from mainland Tanzania. They were fishermen. Later businessmen came in from the Middle East. They participated in slave trade. Many people were taken from different parts of Africa, especially central, southern and eastern Africa, and settled in Zanzibar before they were taken to the Far East.
Collaboration: A Missionary Vision For Ministry in The Parish
(Tangaza University College, 2003) Iviuge, Edward
In the Catholic Church, the Parish is a unit of the local Church (Diocese) in a particular area. It is the community of Christ's faithful, a communion of God's family under the leadership of the priest who is a representative of the diocesan bishop (the Chief Shepherd). This unit comprises the ordained ministers (clergy) and the laity (the faithful). Both the ordained ministers and the laity are called to ministry in the Church which is service in the manner of Jesus Christ. It is working together in a collaborative manner. Both clergy and laity are called to actively participate in the Church. Ideally there is no one group that is meant to give service while the others are passive recipients. In many parishes, however, the priests are controlling every aspect of church life. They do not appreciate lay involvement. This situation makes the laity to be objects of service, and the priests subjects of service. The parish, as community of Christ's faithful, should be a sign of unity and communion where service is given and received by all. Both laity and clergy are called to be the subjects and objects of service and since both form the Church, which is a community of service, they are all called to contribute to the building of the whole community as parts of the same body, with Jesus Christ as its head. This calls for collaboration on the part of the Christian community if it is to respond faithfully to the missionary mandate of Jesus.
The Concept of Death in Macua Community: Challenge of Inculturation
(Tangaza University College, 2002-02) Raul, Andre
The Macua look at the reality of death with certain "ambiguity" in the sense that they see it as a necessary step towards ancestorship. It is an essential, indispensable and definitive passage from the visible state of life (earthly) to the invisible. Death is not total destruction or annihilation of a person but through death one goes owani (home) or returns to Mount Namult. According to Macua understanding, death does not break the vital circle because a dead person still belongs to the family or clan. lie/she lives a full and real life, for with death the person acquires "supernatural" power and becomes an intermediary between Alvin/cu (God) and the living people. However, death constitutes a moment of great crisis in the family and in the society at large. And whenever death strikes in the family, people grieve, wail and mourn desperately. For this reason death is feared and fought against in order to safeguard life, which is the highest and most precious gift from God. Death creates disharmony and panic in the society. At the same time, the Macua are unanimous about the universality of death, that is to say that death is a universal phenomenon whereby it does not choose some and leave others. Some proverbs will help us to understand the mind and conviction of the Macua concerning the universality of death. Nakhwa nithavi na Muluku khuvo onihaleta which means death is (like) a hunting net of God, there is nobody who can escape it. In spite of this conviction that death is a universal phenomenon, the Macua still see it as something that occurs unexpectedly and without warning, as this proverb shows: Nakhwa khunleya, Dna mob) nawiye that is to say death is (like) a thief, it comes unexpectedly. This ambiguity created in me some interest that led me to research on this topic so as to try to grasp this mystery and seemingly contradictory attitudes. The questions that arise are, how can we as Christians explain the Christian understanding of death as a passage from this world (earth) to the heavenly kingdom of God? I low can the paschal mystery be relevant in the daily life of the Macua? How can we make a connection between the Macua understanding of hereafter and the Christian doctrine of resurrection?
Devil Worship: Myth or A Reality, It's Effects on The Church.
(Tangaza University College, 2003) Mroso, Hubert C.
People have tried to dismiss Satanism, saying that Satan is only a construction of the Christian church; so, Satanism is only an invention of Christianity. That is missing the broader point. Christians didn't invent Satanism. There is always a Satan, an adversary in every culture. There is always a figure who reprints dark side, the unexplored realms, the prideful beast who defies the norms. Satan has perrneated every strata of society insidiously. He has infiltrated sacred and educational institutions, political movements, social and intellectual gatherings and NGO'S. Those who are involved with Satan are known as "Devil Worshippers". They come from all status; the rich and the poor alike. The devil is the fallen angel and his kingdom; his attraction is temporary and passing. Devil from the Greek word (diabolos) means divider, and Satan from the Hebrew. The bible mentions sixty five times the wiles of deceits of Satan, the devil, the evil one, and prince of this world. The attractions to devil worship are riches, power and prestige. As great as the devil powers are however, they are under the dominion of Christ who has imparted to his Church the power to forgive sins and to drive out demons. The Religion prescribes certain Rites, and these rites are always bloody. The popular Hollywood portrayal of the Satanist is that of the blood drinking and baby killing Monster, reciting the black mass and having lots of orgies. Serving a deity that can manifest itself in all sorts of powerful and scary foams. Practicing magic, casting spells and having the power of the supernatural available at their finger tips. The Satanists claim that Christians waste their lives in prayer and submission. God on the other hand, generally represents conventionality predictability, the safety of normality, and the comfort of the larger group and the rewards of staying within the bonds of propriety. In Kenya, Satanism and devil worship is not without mentioned. The Kenyan government's setting up a committee which was later elevated to a commission of inquiry to look into satanic practices proves that the constant claims and allegations of cultism and devilish rituals were serious enough to warrant serious investigations from as early as 1994.
The Dignity of Human Person The Morality of Human Act and the Problem of Moral Judgment: A Catholic Perspective.
(Tangaza University College, 2011) Sendabo, Dawit Daniel
Social Darwinism was foremost amongst the philosophies impacting views of human dignity in the decades leading up to Nazi power in Germany. Charles Darwinism's evolutionary theory was quickly applied to human beings and social structures. The term 'survival of the fittest' was coined and seen to be applicable to humans. Belief in the inherent dignity of all humans was rejected by social Darwinists. Influential authors of the theory proclaimed that an individual's worth and value were to be determined functionally and materialistically. The popularity of such views ideologically prepared German doctors and nurses to accept Nazi social policies, promoting survival of the fittest humans.' Clearly this ideology ignored that human life possesses an intrinsic dignity and value because it is created by God in his own image for the distinctive destiny of sharing in God's own life. And also a failure to believe that all humans are made in the image and likeness of God, which calls man to respect all humans based on an inherent dignity.2 Pope John Paul II emphasizes in Evangelism Vitae that "...when the sense of God is lost, the sense of man is threatened and poisoned, as the Second Vatican Council concisely states: "...when God is forgotten, the creature itself grows unintelligible."3
Formation of Lay Leadership and Its Influence on Pastoral Planning and Organisation
(Tangaza University College, 2016) Ssegujja, Emmanuel
The study on formation of lay leadership and how it influences pastoral planning and organization comes timely and as it will be explored in the literature that the mission and vocation of the laity in the Church unless clearly understood affects the Church and its mission. In Ecclesia in Africa, the Holy Father Pope John Paul II called on the African Church to use all possible means to ensure that the “laity are helped to become increasingly aware of their role in the Church, thereby fulfilling their particular mission…, so that in their places of work they will be faithful witnesses to the Gospel” (EA, 90).Though a lot has been written about the laity and their vocation in the Church, a lot of challenges still confront them in the daily exercise of their duties and this study sees formation as a key to empowerment of the laity, if they are to make meaningful contribution in the area of pastoral planning. Pastoral planning though vital still remains a challenge in many parishes yet when well understood contributes to the renewal of vitality in any parish or diocese, the researcher seek to respond to this by clearly explaining the elements of pastoral planning and the various challenges that come with it. The researcher has worked in a number of parishes involved in catechetical teams, pastoral councils and various lay movements but whenever the laity could ask a question “what can we do to make our ministries better”, this question after deep reflection could touch on the issue of formation of the laity and this affects so much the pastoral planning and organization process of any ministry. The researcher has witnessed the laity demanding to know their place in ministry, yearning to do the work of God better but with no one to teach them how to do things that is why formation of lay leadership and its influence on pastoral planning was identified as a research gap this study seeks to addressed. This study seeks to establish a relationship between formation of lay leaders and pastoral planning and this is based on the assumption that pastoral planning and elements that come with it are complex yet a good parish cannot do away with them. If pastoral planning is to bear fruit, then those entrust with the role of leading others in a parish setting need to be formed first in their vocation and mission in the Church and lastly trained in the area of how to achieve this mission through pastoral planning and organization.The paper is divided into five chapters, chapter one gives a background to the research, insertion experience, statement of the problem, objectives, research questions, scope as well as justifications. Chapter two covers the literature review, mainly what different scholars say about the laity, their vocation and mission and pastoral planning. Chapter three entitled Research Design deals with data collection and analysis and Chapter four entitled theological reflection deals with what the Bible, Tradition and the magisterial teachings of the church say on the formation of the laity, vocation and mission and the aspect of pastoral planning. Chapter five deals with the Action plan for formation of lay leaders in Dandora Parish and lastly a general conclusion of this research.
The Impact of Women Development in The Church: Case Study of the Catholic Women at Holy Savior Parish, Kafue Zambia
(Tangaza University College, 2011) Kelly, Sanicalimba
This essay is intended to show the dignity of women in today's society by studying the impact of the service of women in the development of the Church and the society at large. This case study intends to show how women are actively involved in the process of development of the Kafue Parish in Zambia in the Archdiocese of Lusaka. It has been my concern to find out how women have been contributing to the development of the Church in Zambia. In this particular instance, I have looked at a particular case that will give an overview of the role of women in the development of the Church in Zambia. A case study of my Parish, Kafue in Zambia was what I came out with to help investigate this scenario. For sometime, I would say 15 years; I have seen great improvement in the way women are trying to contribute to the development of the Parish. As the number of women joining various organizations that exists at the Parish has steadily increased. I have been asking myself why this is the case. Fifteen years ago it was not like that. This has been my experience and that is what the parishioners who have been attending the Parish are also asking. I AM interested to know what cultural values were embraced at that particular time and if at all they were in conflict with values held by the parishioners and the teachings of the church. What then has changed that their development efforts are being recognized? I am motivated to find out what these channels are that women currently have employed in their contributions to the development in the Church. Have they overcome some stigmatizations or rather stereotypes that were there in the past years? We will also investigate what contributions women have made in the whole area of leadership in the church. We will further look at its theological and sociological implications. It is my view that this paper will also help in further research concerning women in the church.
The Johannine "Signs": Their Meaning and Function in John's Time and Today
(Tangaza University College, 2002) Kanakkassery, Titus
The Gospel according to St. John, to many people, is the most precious book in the Bible. It can be read and loved without any commentary at all. But the more one studies John, the more wealth arises out of it. Down through the centuries, the Fourth Gospel has been considered as a Gospel with a difference, right from its opening words, which begin, not in Palestine, but in Eternity. The longer one studies the Gospel of John, the clearer it becomes that the Fourth Gospel raises theological questions of great and universal importance. Many scholars have been passionately attracted by the richness of the symbolism and the use of the theological vocabulary in the Fourth Gospel. More attention is called to the spiritual significance of apparently routine happenings and to the fuller meaning of words and events narrated in the Gospel. Symbolism is extended to the events and persons and makes it necessary for us to read John with close attention lost it's full meaning escape us. Symbolism for its own sake does not exist in John. The author never challenges the reader's subtlety as an end in itself, but always to make him realize that there was nothing trivial in the Gospel. In this essay our sole aim is to locate our study in the meaning and function of the Johannine usage of the term "sign" and to bring out the challenges it offers to us Christians today. The term -sign" which appears for the first time in in 2:11 is a theological one deliberately chosen by the Evangelist, with a meaning which must be assessed in relation to the whole Gospel. John has used the term to designate the major miracles of Jesus, which are not merely mentioned but described in some detail. Even though we will take a comprehensive look at the use of "sign" in the Gospel as a whole, we will mainly focus our attention on the meaning and function of the "seven signs" narrated in the "book of signs". Our aim is to show how these "signs" unfold progressively the identity of Jesus as the Life-Giver. This essay is divided into three chapters with a general introduction and a general conclusion. In the first chapter we examine the non-biblical and biblical background of John's concept of the term "sign". This study will take us to the usage of "sign" in history, in the Old Testament and in the synoptic Gospels. In the second chapter we examine the general aspect of the Johannine usage of "sign" and the meanings and functions of the "seven signs". The third chapter deals with the challenges oftoday in responding to the "signs" of Jesus, especially he present day challenges that the Church in India has to face, if it wants to be a true "sign" of Jesus, the Life-Giver. In short, the essay is an attempt to study the theology of the Johannine "signs" through which the Evangelist unfolds the identity of Jesus as the Life-Giver in a progressive and dramatic way and to identify the pragmatic demands of Christian life.
The Joint Declaration on The Doctrine Of Justification And Its Pastoral Relevance in Africa With A Special Reference to the Context of The Democratic Republic of Congo
(Tangaza University College, 2002-02) Guillaume, Bumba Kamudiongo
A retrospective reflection in the history of the Church testifies to decades of divisions and conflicts, the causes of this conflict are diverse. Among them, the reformation doctrine of justification. Understood and defined in different theological languages, this doctrine led to mutual condemnations on both sides; the Roman Catholic Church on one side and the Lutheran Church on the other. In recent years, the two communions have shown a great desire for unity through ecumenical dialogues intending to sort out differences and to overcome the mutual condemnations. It is in this context that the Joint Declaration on Justification is to be located besides many previous writings. We really felt concerned and challenged by the call of the signatories who stated "We recommend these texts for careftil study in seminaries and in parishes, and we encourage a thorough reading of them by individual Christians. We request that common and deepening ecumenical reflection be continued on the biblical message of justification and its meaning for the churches, for the life of individual persons, and for human society." Our interest in this theme is an attempt to contribute to the call of the signatories of this declaration. Following a retrospective and analytical method, our essay is made up of three different chapters. Each one of them deals with a specific problem but in view of one objective. Hence, the first chapter, a bit longer than the two others, is an investigation on the biblico-historical background of the topic.
A Message of Hope from Paul For Our Christian Journey (Rom 8:18-30) The Impact of Paul's Message on Our Christian Attitude Towards Nature
(Tangaza University College, 2002) Sarmento, Adolfo De Jesus
One of the hot issues in our time that draws the attention of world leaders is the ecological crisis. It is an urgent problem that needs the attention of everyone because the place where we live in common is threatened. If we ignore it we might leave an uncertain future for the coming generation. The widespread extent of the ecological crisis is caused by the barbaric attitude which leads human beings to exploit nature and land resources for their own self-interests. The degradation of land resources and disfigurement of nature at large continue to tell us of the greed and selfishness of human beings and their attitude of being lords over God's creation. This long essay is the result of my own personal motivation to know more about environmental problems, their causes and their consequences. I am aware of the continuing threat to the global village where we live. Paul's message (Rom 8:18- 30) gives me much inspiration and I have come to realize that lam part of the 'large body;' nature, as Michael Dowd describes it in his book Earthspirit. Nature is in great pain and is in a critical situation. As future ministers of the Church we are called to be 'healers and agents' of the Good News to the peoples whom we are going to meet which also extends to the entire cosmos. The same desire motivates me to reflect on Paul's message (Rom 8:18-30) in this long essay. In the first chapter I present the historical background of Paul's use of Jewish teaching and thought to develop his on theology. It is important to know that Paul was very much in the framework of his culture and knew the needs of the people of his own time. In the second chapter, I portray Paul's message of hope (Rom 8:19-30) and show the paradox of Christian life. In Christ and through Christ the whole cosmos is redeemed and yet still waits for future fulfilment. In Christ the whole cosmos holds together and moves to its perfection. Our duty is to involve ourselves in solidarity with the suffering cosmos in order to transform it. It is only in the Christ event that we can grasp fully the meaning of suffering in our present situation and transform it into hope and salvation. In the third chapter I raise the special issue of the ecological crisis in Mozambique as one of the most severe cases among the countries around the world. The birth pangs of creation that Paul portrays in Romans (8:23) are still relevant in our situation today. The natural disasters and the long civil war that affected Mozambique have left the country economically unstable and lacking in the necessary human resources to develop that country. The Church, as a sign of hope and the presence of God's love, has an important role of proclaiming the Good News to all creatures and inspiring every person of good will to become involved in saving the whole cosmos from its destruction. In the last chapter I point out some of the important elements of how Paul's message inspires our Christian life and our mission. The Church is challenged by many aspects of the modern world. One particular challenge is that most of the environmental issues and problems of exploitation are related to political issues. Many times the Church has to face the risk of following the example of Christ's suffering and death. Without losing hope it continues to be a strong pillar through its moral teachings by defending human life and resolving ecological problems. The Church, without ceasing, calls Christians and all people of good will to renew their commitment to be stewards and companions of God's creation. Paul's message opens a new horizon on our Christian journey: we are united with the whole of creation on a journey together towards our redemption. It encourages us to look at nature in a different way. Paul reminds us that nature is not primarily a property to be possessed, but a gift from God to be received with admiration and gratitude.
MUGUMO SELF-HELP GROUP AS SOURCE OF WOMEN'S EMPOWERMENT IN KISERIAN PARISH, KENYA
(Tangaza University College, 1999-03)
This project research examines the efficiency of Mugumo Self-Help Group as source of women empowerment in all aspects of life particularly economic wise. The study emphasizes on the importance of making women aware of their poverty in their quest for liberation. The Church and society are urged to be conscious of women issues so as to take part in promoting women economically. In this study, collective effort must be made to mobilize women to get united into groups where they can tackle their common enemy, namely, poverty and helplessness. The researcher chose to analyse Mugumo Self-Help Group so as to find out how best self-help groups should be the source of women's empowerment and the way to self-reliance. Women and men members of Mugumo Self-Help Group were selected randomly with the group They answered questions during interviews and questionnaires elicited information about Mugumo Self- Help Group as source of empowering women economically. It is therefore the hope of the researcher that this piece of work will act as a promoter of women self-help groups in Kenya and in other parts of Africa.
A Pastoral Analysis of Evangelization Of the Basarwa Of Botswana
(Tangaza University College, 2002) Tsetsengwe, Godfrey Thatayaone
"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. 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.
Paul's Concept of Justification According To Rom 3:21-26 And the Problem Of Fundamentalism
(Tangaza University College, 2003) Ndatta, Kamrata Emmanuel
Roman 1:16-17 is the statement of the thesis as it introduces the thesis with key words explained in the thesis, like righteousness of God, faith and salvation. These words are very important in the Gospel of God proclaimed by Paul boldly to all people. For Paul, the new righteousness that is necessary for salvation requires faith. This distinguishes it from the old way of being righteous, and the new way that comes through faith in Christ Jesus. In explaining the righteousness of God, Paul touched the whole Christ event as the only way for salvation. In doing so, Paul through rabbinical techniques uses the Old Testament liturgical words to show the whole process. The gospel that Paul preached has a divine force that brings salvation to the believer. Something different from the righteousness that comes through the recommendations of the law. The meaning of the term righteousness in both ancient civil society and Jewish religion has got similar meaning. The observance of the law and the duty bound by it, are pertinent to being righteous (right conduct). The righteousness of God has a relational aspect, as there are parties involved, as a there is faithfulness between them. But when used in the religious circles, righteousness adds on it truth, mercy, faithfulness and salvation. To be in good standing in civil society and salvation could be easily distinguish by the term same righteousness. God was seen as a judge, and rectitude was determined by what one does.
The Phenomenon of Street Children in Kenya: A Case Study Of Bosco Boys, Kuwinda
(Tangaza University College, 2002) Briiane, Yosepii
Kenya is among countries regarded as devCloping in theTrdrhdi World. It also-is) =- among the African countries with a high rate of a population migrating into urban centres. Majority of such population are in search for employment and better living conditions °---44 Its believed to be available in urban centres due to high technological advancements in towns. Kenya also ranks among African countries with a very high rate of a second class generation of street children in most of its main urban centres. Like the rest of the African countries, Kenya has many street children between ages four and eighteen who spend the major part of their lives in city streets. This phenomenon is one of the many social problems confronting the contemporary world. It is rapidly becoming of a terribly and glaring challenge particularly in the urban but also rural areas. "The street child phenomenon was first noticed in Nairobi in the 1960s. Street children were then known as "parking boys". This term was generally used by people in the early 1970s instead of the phrase "street children." The former term is derived from one of their popular activities, namely, directing motorists to available parking spaces along crowded kerbs, especially during peak hours. These children would the cars until the drivers returned. The drivers would usually give them tips. Their tips depended on the generosity of the drivers.
The Power of The Tongue (According to St. James And Its Application in Religious Formation)
(Tangaza University College, 2002-02) Cosmas, Kagwe M.
Wisdom as a quality has been respected globally throughout the ages. In the traditional past, wisdom was passed on orally from one generation to the next through wise sayings, proverbs, and riddles just to mention a few. The power of the tongue was inherent in the words a person used. A person could use harmful words and likewise could use healing words. The latter was always advocated. James discusses the power of the tongue that is inherent in words that are spoken. Once a word is uttered, it is no longer within the control of the one who has said it. As we all sin with the tongue, a greater danger of faltering with the tongue is with teachers who have to use it daily in teaching. James then is calling for a wise use of speech; a reflection of what one wants to say before saying it. James' reflection has a background in Wisdom Literature. It is for this reason chapter one will treat 'power of the tongue in Wisdom Literature'. James' suggestions on the proper use of speech remain relevant to all ages. One of the many applications to this topic is in 'religious formation' a scenario that corresponds to what James was addressing, namely teachers in the early Church. In religious formation, formators have a teaching role and constantly use the tongue as an instrument for their work. It is my conviction that James has some suggestions that could be helpful to formators. This is what constitutes the third chapter of this study. It is my hope that the study sheds some light not only to formators but also to all who will read this paper on how to use the tongue in speech more appropriately.
The Problems Facing the Youth of Saint Michael's Parish, Otiende, Nairobi
(Tangaza University College, 2002) Serapio, Serapio K.
In 1999, I was sent by my Congregation of Holy Cross for a pastoral year in Jinja, Uganda While working in the Parish, I noticed that the youth needed proper attention. They had been left on their own like the sheep without a shepherd. When I returned to Nairobi, I observed the similar situation in St. Michael's Parish. From that experience I developed an interest that I should get to know more about the youth as a future Church minister. What lam interested in, was their way of life as the leaders of tomorrow in our Church, and to get to know what problems they face so that I can be able to offer them my services by providing some suggestions and solutions where possible. When we hear the statement" youth are the leaders of tomorrow" what question rises in our minds? I may have a question now that what kind of people or leaders are they today? It is important to dig deep into the problems of the youth. The strength of the building of the youth depends on their foundation and structure and therefore the youth need to be educated and trained early so as to build the firm foundation in our Church. The problems or challenges the youth face today can either be destructive or formative. ft depends on how they are handled. Youth problems are volatile practical issues which arise in life. At stake is the future of the family, in which lies the future of our society, country, Church and the world at large. Youth have many gifts, talents and much energy. If these are not properly acknowledged and utilized then the crisis and destruction may arise. On the other hand if positively handled, the youth can be very useful to our society.
The Response of The Christian Community To Growing Poverty in Urban Settlement (A Case study of Mathare Slum)
(Tangaza University College, 2002-02) Mushi, Fidelis Safari,
We shall have a total number of four chapters in this case study. The chronology shows a prolegomena to the issue as our first chapter. In this respect, we shall have in the first place, point of insertion then scope of work, after which the working definitions will follow. The working hypothesis will lead to a brainstorm on the goal of our study, namely slum reality. Chapter two is particularly a focus on the socio-cultural analysis. Therefore, it will give practical insights on the location of the slum, its history, societal divisions, level of issue, structures, cultural analysis and the most challenging issues. It is in this chapter that all our readers will have a tour to Mathare slum, though metaphysically. Our second-last chapter gives a theological reflection on the slum reality. It intends to intermarry the human poverty with the evangelical poverty, whose aim is the kingdom that is already in our midst and is yet to be realised. Finally, in chapter four we will discuss about the pastoral action ought to be taken by the Christian community to counteract the challenges. The appendix list is intentionally mean to update the readers with a deep knowledge of the reality in our issue and therefore to move us towards action on the stipulation. The general conclusion will profoundly qualify the study with a clear and prices Summary and the point of emphasis.
The Sick and Their Experience of God, Based In the Slum of Kibera.
(Tangaza University College, 2002-02) Garcia, Miguel Angel Posadas
"The sick are the poorest people among the poor." This is what I have seen in the "slum" of Kibera. I started to do my apostolate in Kibera in September of 2000. At the beginning, I began by accompanying one of my Religious Brothers in visiting the sick. I felt "lost" because of the language. I felt a great challenge facing me because I saw many sick people and I could not say anything to them neither I could understand them. When I was able to express myself in Kiswahili, I faced yet another challenge: How do I express to these sick people that God is a Father to them? Many of them had been suffering for a long time; and it was not easy for me to tell them "God loves you". Sometimes I saw them suffering very much arid I could say nothing to help them. I felt that my prayer at those times was dry. As I was getting along, I started to discover something: I found many sick who really trusted in God. They started to talk about God in the midst of their suffering. I said to myself: "These people, in spite of their suffering, can experience Goa." But one day, I asked myself a question. "Is it in spite of or because of their suffering that sick people experience God? This question moved me to want to become closer to the sick in order to find an answer. I have discovered that many sick people experience God simply and clearly because of their suffering. They undergo a process of purification through questions and feelings that they ask themselves about their situation. They find that they have a need to depend upon someone outside of themselves to endure their suffering. The sick have taught me in my life to believe in God in a stronger way. They helped me to talk about God in the midst of suffering. Now I am able to remind the sick that God loves them and that He is accompanying them in their struggles. This experience which I have had with the sick is the motivation for this written Essay. Here I want to present my experience of the suffering of these sick and their experience of the presence of God in their lives. In the First Chapter, I present some of the history of Kibera and the situation in which the sick people live as well as my own lived experience with some of them. In this Chapter I conclude that poverty has a lot to do with the illnesses of the people. In the Second Chapter I reflect upon what the Scriptures and some scholars say about the sick and their suffering as well as the way in which they experience God in their lives. God is very much present in them and to them. In Jesus' suffering they find meaning for their own suffering. In the Third Chapter I present the challenge for us all in living with and ministering to these suffering people. We Christians are called to be Good Samaritans. We cannot be indifferent in confronting this suffering; and we must ask ourselves how it is that we can respond to this reality.
The Significance of Women in the Gospel According to Matthew and the Application to the Contemporary Kenyan Society
(Tangaza University College, 2002-02) Peter, Waweru
Having received the gospel message from Jewish vessels, as it were, which were lamentably male-dominated and women-segregating, Christianity has done little, if anything at all, to bring the two genders onto an equal plane. In the first part, I will locate the place and role of women in Old Testament times. I shall describe their condition in socio-cultural life as well as in the religious domain. In the second part, I will deal with the role and place of women in New Testament times, that is in the first century of Christianity. By the very nature of the gospel message, it is not easy to draw a line between the socio-cultural life and the religious life of the Christian communities. As a result, these two aspects of life will be dealt with as one inseparable way of life.
The SMA Mission in Egypt; Proclamation of The Gospel Of Christ Or Dialogue
(Tangaza University College, 2002-02) Domfe, Joseph
In this thesis I shall try to present my views on the mission of the Society of African Missions, (the SMA) in Egypt, and ask whether it is the proclamation of the Gospel of Christ or dialogue with the non-Christians in Egypt. A number of Post-Vatican II Catholic theologians hold that non- Christian can be saved by acting in accordance with their own religious beliefs. However, these non-Christians, according to the theologians, have a much better chance of salvation within the boundaries of the church. The Catholic church, recognises that religions such as Hinduism, Judaism, Islam etc., possess at least rays of divine light, and therefore their members are not lacking the grace for salvation.' Again in the Apostolic Exhortation "Evangelii Nuntiandi" of Pope Paul VI we are told that the first proclamation of the Gospel should be addressed to non-Christians. This is simply because they carry within them the echo of thousands of years of searching for God, a quest which is incomplete but often made with great sincerity and righteousness of heart. The Pope still reminds us that these non-Christians possess an impressive patrimony of deeply religious texts in which they have taught generations of people how to pray.2 But then the questions which arise are, if these religions provide genuine ways to salvation for their followers, is the Mission of the church to the nations still relevant? Is there a need for dialogue and proclamation, and if so why? For my own society, the SMA, specifically founded for the evangelisation of the non- Christians, these questions are not merely of academic interest. They touch upon the very raison d'etre of our existence. I chose this topic purposely to show the need and the novelty of the Christians' Mission to other religions especially Islam. In this work, I shall try to outline my views on the S.M.A Mission, specifically in Egypt where 90% of the people are Muslims, and ask whether it is the proclamation of the message of Christ or dialogue with non- Christians. To begin with, I shall try to base my presentation on my pastoral experience in Egypt. In the first chapter, I intend to give a brief presentation on Egypt. Here I shall discuss briefly the history of Egypt, some relevant social facts about Egypt, some relevant economic affairs in the country, and some aspects of religious practice there. In the second chapter I will endeavour to talk briefly about the presence of the S.M.A. in Egypt. This will be about the history of the S.M.A. there, and the methodology of its Mission. I shall also evaluate what the Christian Mission is all about, taking into account the biblical foundation of Mission, and the recent view of the Magisterium on Mission. I will evaluate the pastoral challenges of the SMA Mission in Egypt in the third chapter. Then the fourth and final chapter will cover the theological reflections and some insights into the S.M.A. Mission in Egypt, and I shall evaluate whether it is the proclamation of the Gospel or dialogue. The SMA Mission in Egypt, generally speaking, is not well accepted by many people. Most of our SMA members are not in favour of our Mission in Egypt. simply because they do not see any fruit from the labours of the past hundred years. So I chose this topic for my thesis just to try and give some insights into our Mission in Egypt. I tried to put into words all my pastoral experience and knowledge as well as good ideas I acquired in Egypt in 1997-98. Hopefully, by reading this reflection, many people will see something or be enlightened even in a small way about the importance of our Mission in Egypt.

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