Diploma in Religious Formation

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An African Indigenous Perspective of Initial Christian Religious Accompaniment
(Tangaza University College, 2005-10) Santos Lobo, Isabel Dos
This study is meant to address some of the anomalies observed in the initial formation of African candidates to Christian Religious Life. I shall attempt this by comparing Agikuyu initiation process with the Christian religious initial formation. The study is based on the assumption that there are many good values within the African initiation rites that could be applied in the formation of African young candidates to Christian Religious Life. Inculturation of Christian values within the African context implies searching for African ways of forming Africans. The current way of forming Africans has been successful as far as the adherence to religious life by Africans is concerned, but it is doubtful if it is effective and accommodative of the African culture. Do Africans feel at home right from their early stage of formation or do they perceive their formation as a foreign project? Do African formators feel free to bring in their cultural values to formation or they feel forced to follow the rigid European model of formation? These and other questions will constitute the core of this paper in order to seek for effective ways of forming candidates to Christian Religious Life.
Alcoholism as A Barrier to Personal and Societal Growth: A Case of Chisare Small Christian Community
(Tangaza University College, 2019) Wambui, Sr. Jane
In this background the researcher will give the background, the purpose of the study, the statement of the problem, hypothesis, and justification of the study, the research objectives, possible research questions, Scope and delimitation, methodology, difficulties and how to overcome them and conclusion.
Alcoholism as A Barrier to Personal and Societal Growth: A Case Study of Chisare Small Christian Community
(Tangaza University College, 2019) Wambui, Sr. Jane
The purpose of this study is to search for ways and means of finding solutions as to why many people in this village spend their quality time drinking instead of working to earn a living, to face out poverty and improve their standard of living. It is aimed at helping people to reduce, prevent and eradicate alcoholism among those who drink and those affected by its effects. The people will come to know the damage and dangers brought about by alcohol abuse and refrain from consuming it. The people will stop their drinking habits by actively working hard for the family, taking care of their families responsibly, impacting knowledge and morals to their children. There will be understanding and harmony among the family members instead of quarrels and violence. Families will bring up their children with ease providing for them basic needs, quality education, feeding them with balanced diet, peaceful atmosphere, knowledge of themselves, others and God. Farmers will work with other experts in the ministry of agriculture and other successful people for better results in farming.
Authentic Witness in Religious Life
(Tangaza University College, 2005-04) Nwankwo, Justine Ndidi
It is a common saying that the people of today are in search of witnesses rather than teachers, and if teachers are sought, they are not only teachers but witnesses too. Hence, in the midst of men and women of this generation, so immersed in the absolute, we are called be witnesses, not just witnesses but authentic witnesses, witnesses to the invisible in a secularized society, which too often excludes every transcendental Dimension. We must be constant reminders of that destiny, which takes place in time but has eternity as its goal; witnessing by our lives the necessary direction of our existential course. Our vocation as religious which places us as chosen forerunners of humankind must be able to find the model and anticipation of that which it is also called to be in spite of its burdens and its compromises. For an effective and eloquent movement to be an authentic Witness, it is good to search and know what it means and entails to be one The purpose of this work is to describe some of these aspects. This long essay comprises of three chapters. Chapter one deals with the meaning of authentic witness. It covers the understanding of authentic witness in the Old Testament as walking with God, keeping the Law, and doing God's will. Then in the New Testament it treates authentic under Jesus and ST. Paul and also as living the Gospel values. The chapter also coveres the understanding of authentic witness in traditional Africa as a matured person with integrity and living the cultural values. All these subheadings reflect on the meaning of authentic witness as a person with integrity of life, who practices justice, honesty, goodness, uprightness etc. Chapter two deals with the meaning of religious life in the light of authentic witness, as a call to holiness, a life of prayer, a life lived in community, a vowed life, bringing out how religious life can be a way of witnessing authentically and the major challenges facing religious life in the process of witnessing authentically. While chapter three describes how the lifestyle of the Sisters of the Sacred Heart of Jesus as an indigenous congregation has been striving to witness authentically to its congregational Charism.
Authentic Witness in Religious Life: A Case Study of The Sisters of The Sacred Heart Of Jesus
(Tangaza University College, 2005) Nwankwo, Justine Ndidi
The key terms of the topic are the two key words "authentic" and "witness" and this chapter will be base on them. My intention is to investigate in this chapter the meaning of authentic witness, beginning by defining and mentioning briefly on the separate words in order to come to a concrete meaning of authentic. To deepen and support this meaning I will also look into the Biblical and African understanding of authentic witness. This is in attempt to answer the question What is an authentic witness? In this section I will like to give a brief explanation of the meaning of authentic witness. Then at the end I will come with a definition of authentic witness.
Bringing Peace and Reconciliation to Sierra Leone With Reference To 2 Corinthians 5:16-21
(Tangaza University College, 2005-04) Kallon, Titus Mohamed
My topic of choice is: "Bringing Peace and Reconciliation to Sierra Leone in Light of 2 Corinthians 5:16-21. To reconcile is to reunite, to bring back to harmony. Reconciliation implies therefore, that division has taken place, separation and rupture. Two realities, two persons, two people are at odds, do not relate well as they should. There is discord, disunity, disharmony; oneness has been ruptured.' Sierra Leone is one country in Western Africa that has experienced all the above because of the ten years of brutal war which saw the rebels resorting methods of unimaginable savagery: killing tens of thousands of people and children, leaving them as living symbols of terror. Paul's preaching as a source of reconciliation is marvelous; it is, "one that holds within it the entire Christian mystery: reconciliation of human beings with God, among one another, and with the whole cosmos."' Paul's preaching of reconciliation, breaks new theological ground. "He deliberately makes a fundamental correction. He said it is not God who needs to be reconciled to human beings, but it is human beings who need to reconciled to God."3 Reconciliation and righteousness, or justification, are terms Paul utilizes to express what God has done for us through Christ; both are connected with the crucified Christ.' By focusing on Paul's idea of reconciliation, and looking at the causes and effects of the war on the people of Sierra Leone, and how the Inter-Religion Council and the Truth and Reconciliation Commission came in to preach the message of reconciliation, I hope to deepen my knowledge of Paul's idea of reconciliation, and his reference to "new creation". The "new" which has come now that the old has passed away locates Paul's ministry of reconciliation within the new creation, the new way of existence brought about in the death and resurrection of Christ.' According to Rev. Fornah Usman, a minister of the inter-religions council, with the "suffering, death and resurrection of Christ, no matter what those guys ("those guys" referring to the rebels) may have done, there is room on the side of the Lord to forgive them and to bring them back on the road they are supposed to be on.'' This essay is made up of three chapters. The first chapter will focus on the history of Sierra Leone beginning from its location in the continent, geographical and political divisions, its natural resources and how it gained independence. The chapter will also at look the causes and effects of the war on the people of Sierra Leone after independence and the divisions created as a result of the war. In chapter two, I will look at Paul's idea of reconciliation, how he faced division in Corinth, the socio-political and religious situation at the time. It will also look at how Paul's preaching is a source of reconciliation and the outcome of Paul's preaching. In chapter three, which is my final chapter, I intend to use five to six principles from chapter two, which may shed light upon how Paul's theology can be concretely applied. Chapter three will deal with the various movements for peace as a result of the war, the emergence of the Inter-Religious Council and the "Truth and Reconciliation Commission." (TRC). As a congregation, many young men every year aspire to join the congregation and these young men have experienced the bitterness of war. This chapter also makes an attempt to look at how our formation houses can become places where these young men joining can feel free to tell their stories of the war, own them, forgive themselves and God. A place they experience reconciliation and begin to live a normal lie. I do not intend to depict formation houses as therapeutic communities but communities that can listen, accommodate and help the young people discern God's will for them. These people might not end up becoming religious at all but might have benefited after living with congregation for a year or two. The essay will close with a general conclusion in which the ideas of the three chapters will be summarized. The ideas and insights that make up this essay are taken from sacred scriptures, the magisterial teaching of the church, and from reliable literature on the topic. It is my hope to express to you a vision of a ministry of reconciliation.
The Catechism of The Catholic Church as An Effective Instrument of Evangelization For the Young People Of Christ The King Parish In Pya-Kara In Togo
(Tangaza University College, 2019) Lidawou, Sizing
In this paper, we shall explore the importance of the ‘Catechism of the Catholic Church’ in the lives of the faithful, and the challenges young Catholics face in Pya (Kara-Togo). Firstly, we shall look at the location of Pya in the West African country of Togo. Secondly, we shall concentrate on the role and necessity of catechesis in the Church, following the recommendation of Jesus Christ, who urged the disciples to go into the whole world, to baptise in the name of the Father and of the Son and of the Holy Spirit; and to teach them to observe all that Jesus Christ had commanded them (Mt. 28: 19-20a). The third part will examine what catechesis is all about, and how the disciples preached the message of Jesus Christ, how through the history of the Church, the Fathers of the Church carried out this command of Jesus Christ. Finally, we shall look at how the Church, particularly the Councils of the Church instructed the faithful to preach and teach the message of Jesus Christ. And lastly, we shall look at how the missionaries carried out this message among the people of Togo in West Africa. We shall look at catechesis as a Baptismal responsibility and duty of every Baptised Christian. We shall look critically at this responsibility of preaching the Gospel, showing specific objectives and priorities. In addition, the paper will examine the methodological and research questions which could help in the effective evangelisation and teaching of the Faith to young Christians. Finally, the question of effective catechesis will be examined, followed by specific and general recommendations, which will be made, along with the general conclusion and bibliography.
Catholic Teaching on The Fruitfulness of Consecrated Celibacy: A Case Study of Religious from Nyansiongo Parish – Kisii Diocese
(Tangaza University College, 2019) Osiemo, Chrisantus Makori
The researcher aims to unveil the fruitfulness of consecrated celibacy with reference to professed religious from Nyansiongo Parish, Kisii Diocese. This study will assist in outlining Church teachings that relates with consecrated celibacy, challenges as well as solutions that can be borrowed to enhance practice of female consecrated celibacy. The first chapter will examine the teaching on the fruitfulness of consecrated celibacy. The second chapter will find out some of the challenges facing living consecrated celibacy. The third chapter will recommend some strategies for a more authentic life of consecrated celibacy. Finally, the contextual consecrated celibacy and its spiritual fruitfulness among the professed religious from Nyansiongo Parish, Kisii Diocese.
Celibacy and Intimacy: A Gift of God among the Sisters of Our Lady of Kilimanjaro
(Tangaza University College, 2001-04) Mkwizu, Germana
This essay invites you to look at the meaning of celibacy and intimacy as an integral dimension of religious life and virtue. I choose celibacy as a virtue and gift from God at the same time freely received. It ought to be an individual free choice. In order to make a mature choice for celibacy, the intimacy between, God, the neighbour, and us must be strengthened. The study will remain within the limits and requirements as set out by the rule in the Academic Year Book of Tangaza College. The work totals three chapters. The first chapter is a general introduction and .autobiography, statements of the study, objectives of the study, scope and limitation of the study, definitions of the key terms, the nature of celibacy and intimacy, the relationship between celibacy and intimacy, and the spirituality of religious life. The second chapter will examine celibacy and intimacy according to the spirituality of the charism of the Congregation of Sisters of Our Lady of Kilimanjaro (S.O.L.K.), its modality, celibacy and intimacy in relation to the Pare culture or tradition, and celibacy and intimacy as a gift of God. The third chapter will outline how celibacy and intimacy are challenged in today's world, the struggle with celibacy and intimacy as a gift of God, theological foundation of intimacy and celibacy, the application of the study and personal reflections and conclusions.
Childlike Simplicity and Our Lady in the Congregation Of The Little Children of Our Blessed Lady
(Tangaza University College, 2001-04) Muchingami, Florence
At the heart of humility or childlike simplicity lies faith. Faith gives this virtue value and this faith means trusting someone. Little ones according to the Gospel values are always cheerful for God is not happy to see long faces. In the world today most people prefer to discuss humility rather than live it and with that they never achieve since the true source and meaning of humility are to be found in God alone. My intention is to find some practical examples of living humility as God wants. It has been my desire since my Novitiate to explore the charism of our congregation. I am privileged this third Millennium to begin exploring this theme. I say this because what the paper contains is very limited and I feel there is more unwritten material to enrich me in the exploration of this childlike simplicity. The gift of my studies in Tangaza College has made it possible and I thank God for that. Our founder thought it best to give us childlike simplicity as our Charism and Mary our Blessed mother as our advocate and patroness. "Nothing is higher than humility says saint Ambrose, since humility is highest placed of all". In gratitude therefore, under Our Lady's patronage I would like to explore the relationship between Mary and our charism and how we as a Congregation can follow suit. The first chapter is going to be our founder Aston Chichester's biography together with the history of our foundation and the Charism and Spirituality of the Congregation. The second chapter concentrates on the theme and sources. This is to consider childlike simplicity in the Gospels i.e. (Mt. 18: 1-4) and in other sources like in the Benedictine spirituality whose contribution seems to have enriched our founder, in St Francis of Assisi whose humility he asked us to reflect on and in the Ignatian spirituality that was our founder's own. I consider too St Therese of the Child Jesus whose simplicity he asked us to contemplate on. The third chapter is focused on Our Lady and the Congregation. This would include elements of her Immaculate Conception, one of our feast days as a congregation. I will also consider her model in living childlike simplicity as well as her challenge to the congregation. Chapter four concentrates on integration of the element of childlike simplicity in one's life. I will concentrate on formation in the congregation. The virtues that surround childlike simplicity are numerous and call for a lot of contemplation in order to bring the message home. In all 'what God wants is poverty of spirit, the denial of covetous desire and the charity of self-giving, which alone opens the heart of perfect love of God and generous love for others'.1
Community Life A Tool for Personal Growth as Lived by Carmelite Missionaries in Kenya
(Tangaza University College, 2018) Kibagendi, Jackline Moraa
Community living is a tool for personal growth, as living together has a great impact on our growth as it helps us to discover more about our weakness and strength. Interacting and sharing life in common we discover ourselves more than when we are alone. Fr. Francisco Palau the founder of Carmelite Missionaries wrote in letter 7 to the sisters in Lerida and Aytona that, how he wish that all of us be of one heart animated by one and same spirit. The ideal fraternity for Fr. Francisco Palau is to form “uniones de fraternidad” (which means unity in fraternity) whose base should be the spiritual strength that everyone offers. In the community we are able to give up our likes and dislikes for the sake of others. It is through living together that I am able to transcend and go beyond myself. Living together we become women of the spirit capable of letting ourselves be lead and then guide others with genuine love, where we desire the good of others rather than our own, we become all to all by taking care of each sister as ourselves and each day we try to overcome our limitations with maturity for the good of the fraternity and letting ourselves be helped. Palau cherished community life since living in communion with each other we become the keeper of each other. The work of formation primarily is as an inner journey towards transformation and conversion that becomes the basis of the free choice to follow Jesus in religious life. Formation is both a divine as well as a human process since the one calling the individual is God; it is also human because it is lived within the limits of a human experience both by the individual and the congregation which one enters. This means that the person has to constantly be attuned to God, the initiator of the call. Community living is a tool for personal growth, as living together has a great impact on our growth as it helps us to discover more about our weakness and strength. Interacting and sharing life in common we discover ourselves more than when we are alone. Fr. Francisco Palau the founder of Carmelite Missionaries wrote in letter 7 to the sisters in Lerida and Aytona that, how he wish that all of us be of one heart animated by one and same spirit. The ideal fraternity for Fr. Francisco Palau is to form “uniones de fraternidad” (which means unity in fraternity) whose base should be the spiritual strength that everyone offers. In the community we are able to give up our likes and dislikes for the sake of others. It is through living together that I am able to transcend and go beyond myself. Living together we become women of the spirit capable of letting ourselves be lead and then guide others with genuine love, where we desire the good of others rather than our own, we become all to all by taking care of each sister as ourselves and each day we try to overcome our limitations with maturity for the good of the fraternity and letting ourselves be helped. Palau cherished community life since living in communion with each other we become the keeper of each other. The work of formation primarily is as an inner journey towards transformation and conversion that becomes the basis of the free choice to follow Jesus in religious life. Formation is both a divine as well as a human process since the one calling the individual is God; it is also human because it is lived within the limits of a human experience both by the individual and the congregation which one enters. This means that the person has to constantly be attuned to God, the initiator of the call. Community living is a tool for personal growth, as living together has a great impact on our growth as it helps us to discover more about our weakness and strength. Interacting and sharing life in common we discover ourselves more than when we are alone. Fr. Francisco Palau the founder of Carmelite Missionaries wrote in letter 7 to the sisters in Lerida and Aytona that, how he wish that all of us be of one heart animated by one and same spirit. The ideal fraternity for Fr. Francisco Palau is to form “uniones de fraternidad” (which means unity in fraternity) whose base should be the spiritual strength that everyone offers. In the community we are able to give up our likes and dislikes for the sake of others. It is through living together that I am able to transcend and go beyond myself. Living together we become women of the spirit capable of letting ourselves be lead and then guide others with genuine love, where we desire the good of others rather than our own, we become all to all by taking care of each sister as ourselves and each day we try to overcome our limitations with maturity for the good of the fraternity and letting ourselves be helped. Palau cherished community life since living in communion with each other we become the keeper of each other. The work of formation primarily is as an inner journey towards transformation and conversion that becomes the basis of the free choice to follow Jesus in religious life. Formation is both a divine as well as a human process since the one calling the individual is God; it is also human because it is lived within the limits of a human experience both by the individual and the congregation which one enters. This means that the person has to constantly be attuned to God, the initiator of the call. The primary objective of formation is to prepare people for total consecration of themselves to God in the following of Christ at the service of the Church’s mission. Formation is a process that begins with desire to become a religious and ends with death; commitment to formation does not end. Formation has to prepare the formees to be effective in the Church so all through our lives we are undergoing formation nobody is fully grown. We continue to learn and grow daily so community life facilitates all this process towards personal growth.
Community Life: A Prerequisite For Living An Authentic Religious Life In The Congregation Of The Sisters Of The Immaculate Heart Of Mary (Bene-Mariya Sisters) In Burundi.
(Tangaza University College, 2020) Ineza, Vestine
As a religious congregation of the Bene-Mariya Sisters, we imitate the fraternal communion of the first Christian community. A Community life, an experience of common faith, living together, making everything together and sharing everything according to the needs of each. The community, a place where each member learns to rise up when she falls, to trust others, a school of humility and understanding, a learning school where each learns to welcome the differences of others in their strengths and their weaknesses, a school where each member learns to live and understand others during moments of joy and difficulties. From the differences of origin, age, character, each Mwene-Mariya will understand that it is through unity in the Holy Spirit that we will be able to build communities. "Living together" is unquestionably a source of joy that responds to the need of the heart. With experience of community life, the Bene-Mariya try to understand that, what makes life is not above all bringing, giving and doing much for others but gradually learning to admire others, asking for forgiveness if there is a mistake committed, doing a service if possible, accepting fraternal corrections....This experience helps those who live it to let themselves be loved and to rise up when they fall and to receive fraternal life together in the same faith as God's gift. The reciting of the Acts of the Apostles on the first Christian community (Acts 2:42-47) greatly encourages those who are concretely and resolutely committed to more openness with those they live together, in the community on fraternal communion and sharing , but also with all those they meet in everyday life. The current paper starts by presenting the background of the study, the purpose and aim, the objectives and the rationale for the study. It then discusses the scope and the delimitation, the difficulties that the researcher may encounter during her work of research as well as the remedies for those difficulties. Additionally, this paper presents possible research questions and methodology that will inform the current study. A work plan, a general conclusion and the bibliography are presented through this discussion as well.
Consequences of Lack of Proper Sex Education on Young People in The Wealthy Families in Antananarivo Madagascar
(Tangaza University College, 2019) Ratovomihajarizafy, Florent
Sex refers to a physical activity between two people of the same sex or different sexes which involves body touch of each other and especially the sexual orgasm. Sexuality can be simply defined as the way of being in, and relating to, the world as male or female person. Proper sex in this paper is looked at as the ability in children and young adult to postpone sexual engagement until marriage. In this way the individuals are able to manage sex perversion. This notion of proper sex goes hand in hand with sex education. Sex education is where people gain information, skills and motivation to make healthy decisions about sex and sexuality. These research is about the consequences of lack of proper sex education in the wealthy families in Antananarivo Madagascar. This wealthy families have an above household income. This means that the households have an income of 500 dollars per month. Antananarivo is the political and economic capital of Madagascar, and is, located in the central part of the Island. It is the largest city in Madagascar, with a population of 2,391,433 peoples. Men and women, at every moment of life and every aspect of living, experience themselves, others, and indeed the entire world in a distinctly male or female way. Sexuality then is the mode or manner by which the humans experience and express both the incompleteness of their individualities as well as their relatedness to each other as male and female. This work undertakes to understand sex in the family, especially among young people. It also seeks to address the interrelation between the human sexuality and human culture. The first chapter is dedicated to explain the consequences of lack of proper sex education, general understanding of sex education, Unintended Pregnancy, Sexual Transmitted Infection (STIs) and Sexual Violence. The second chapter will focus on the African tradition on human sexuality looking for the African Tradition; Sexuality in African Context; Sex Education and Purpose of Sexuality in African Context. The third chapter will talk about the challenges encountered in addressing sex education in young people in Antananarivo. In the fourth chapter, this study will give summary, conclusion, and recommendations
Discerning Leadership Qualities At The Novitiate of the Holy Rosary Sisters With Reference To Jesus and Bishop Joseph Shanahan As Models
(Tangaza University College, 2001-03-19) Ogoo Ezeibekwe, Antijonia
Change is a fact of life and so the increasing awareness of the shift from the traditional view of authority to empowering leadership is a contributing factor to my choice of topic. Briefly, the traditional view of authority was based on the assumption that people were powerless and deeply flawed. These deficits could only be remedied by a few great authoritarian figures. Authority was then seen "as the power or right to give command, enforce obedience, take action or make final decision." This notion of authority encouraged a lot of restrictions and control. The results were lack of freedom, immaturity and irresponsibility among others. However, the term 'leadership' is now being used in a way that is becoming characteristic of our time and symbolic of the shift that we are experiencing. Helen Doohan notes, the contemporary focus on leadership indicates a shift in emphasis from power, position and authority to a relative situational quality and a participative involvement on the part of all."2 Therefore, a leader is a person who calls, points out the way and invites others to follow in freedom. This is why Anthony D'Souza describes Christian leadership thus: it * seeks to be of service, rather than to dominate. * encourages and inspires. * respects, rather than exploit others' personalities. * reflects, prays and acts on Jesus Christ's words "Whoever wishes to be first among you, shall be your servant, even as the son of man came not to be served, but to serve, and to give his life as a ransom for many (Matt. 20:27).2 Therefore the central role of Christian leadership is an expression of dialamia or service, the service of listening and persuasion, not exploitation on account of one's position. The author of epistle to Peter says, "Do not lord it over those assigned to you, but be an example to the flock ( I Pet 5T3)." So leadership commends itself most of all by sincere, active and authentic love that arises from an understanding of the whole people. The leader then enables them to mobilize their resources in order to achieve goals mutually held by both the leader and the people. My choice of topic is also greatly influenced by the uniqueness of the formative ministry in the Novitiate. At the heart of formation in the Holy Rosary Novitiate is a leadership that thinks well and clear about those in formation. The formator as a leader sees herself in the process of leading the young women who in turn will lead others. If this is so, then there is need for her to be acquainted with the leadership qualities of our great models- Jesus and Bishop Joseph Shanahan. What were their legacies? Is it possible to lead after their minds and hearts? What then are the essential qualities of a leader in, the Holy Rosary Novitiate today? We shall reflect on and discuss these questions in the course of this work. The aim is essentially to help me and others to be integrated leaders. Chapter one explores the historical background of Bishop Joseph Shanahan , his missionary endeavour in Nigeria. He was the heroic figure who accepted to be the special instrument of God in the founding of the Holy Rosary Sisters. Chapter two delineates the elements in Bishop Shanahan's Spirituality. These are still relevant to contemporary leaders and so we will also explore Bishop Shanahan's contributions to the formation of the Holy Rosary Sisters. Chapter three begins with a reflection on the Holy Rosary Novitiate formation process. It is unique and wholistic. It also aims at formation of future leaders and so the inspiring and empowering leadership qualities of Jesus and Bishop Shanahan as models will be explored. Their life-giving leadership qualities made them to do something beautiful for God and humanity. Therefore they are indeed sounding board for understanding leadership in the Holy Rosary Novitiate. The formator as a leader contributes immensely to the wholistic formation of the young women. Therefore, Chapter four will explore the leadership qualities that are necessary to help het: to accompany those in formation. Her leadership qualities will allow for genuine freedom, openness, personal dialogue, maturity and responsibility. The leader herself derives strength, wisdom and patience from her constant communion with the Lord because unless the Lord builds the house, in vain do its builders labour (Ps.126/127). Finally, this work does not claim to exhaust this topic. It is only an attempt to highlight the uniqueness of the Holy Rosary Novitiate formation and the essential qualities of the leader in the formative ministry based on our models, Jesus and Bishop Shanahan. There could be more researches on the inspiring styles of leadership. This could elicit new insights for contemporary leaders in the continuation of the ministry of Jesus Christ. The way has been opened, the work of the spirit continues!!
The Discipleship and Service in The Gospel of Mark as A Model for Effective Servant Leadership in The Congregation of Brothers of Our Lady of Perpetual Help (Bolph) In the Province of Kisumu.
(Tangaza University College, 2018) Owino, Owuor Peter
The Gospel of Mark was the first Gospel to have been written and the author is believed to have been John Mark who wrote to the Gentile audience since he felt the need to explain well the Jewish customs to them (Mk 7:3-4).He therefore wrote to the church that was suffering the persecution that was initiated by Nero, the emperor in the year 64. Mark emphasized that Jesus walked on a path of suffering and so serious Christians who follow him must be ready to walk through the same path, must give up self-centered pre-occupations and surrender totally in faith to Jesus and his message (Mk 1:15) and so embrace the Kingdom of God and live a life of discipleship. Discipleship means to follow in the path of Jesus Christ, to learn from him and to imitate him. Jesus, in his public ministry, began by inviting his first followers (Mk 1:16-20). It is after accepting to be a disciple of Christ Jesus, that we are given new service, new mission to fulfill (Mk 1:17). After one has learnt from the Master, he/she goes out to practice what he has learnt, being at the service of others. So it is only when the disciples have learnt all the lessons that they can be fit to take up Jesus` mission to lead others to meet their risen Lord in Galilee (Mk 14:27-28; 16:7).
Discipleship in the Congregation Of The Mercerdarian Missionary Sisters
(Tangaza University College, 2005) Raul, Efigenia
This paper is a study on discipleship in relation to the charism of my Congregation — Mercedarian Missionaries Sister. The relevance of this study lies on the fact that it has helped me, and hopeful will help other religious, to reflect on our call to pay more attention to the marginalized in the light of Mark's Gospel. It is also a challenge to my Congregation, especially my Province, to evaluate our commitment to our option to the most abandoned and neglected in our society. The paper is divided into three chapters: the first explains how discipleship is in the Gospel of Mark. Here, we define what discipleship is and we go on singling out the requirements of true disciples; we also look at the mission of a disciple. The second chapter is about the Mercedarian Missionaries' understanding of discipleship. This is where we focus on the foundress' understanding of discipleship and how we understand and interpret it today. The third chapter is basically a comparison between discipleship in Mark and' the Mercedarian Sisters. This is where we try to see the relationship existing between how Mark looks at discipleship and how we Mercedarians look at it today and what can we improve in our understanding of it. After each chapter, follows a brief conclusion and at the end there is the general conclusion.
Discipleship in the Congregation Of The Missionary Benedictine Sisters In The Light Of Mary's Discipleship in Luke-Acts
(Tangaza University College, 2005-04) Wanyama, Paula
It has been a great pleasure for me to write this paper concerning discipleship as Missionary Benedictine Sisters in the light of Mary's discipleship. Society looks up to us to see prophetic and genuine disciples of Jesus who bring hope to the people. Through our community life we give witness to Christianity genuinely lived. Mary is a model for us on this journey of faith and discipleship. This long essay is divided into three chapters. The first chapter explains briefly the life of the founder and the beginnings of the congregation of the Missionary Benedictine Sisters and the understanding of discipleship that the founder had at that time. Finally, this paper treats the charism of the congregation and the challenges of living that charism today. The second chapter introduces Mary's discipleship. The main insights of her vocation to discipleship are taken from the Gospel of Luke and the Acts of the Apostles. The main focus will be Mary as a woman of faith, prayer, and service. The aim is to see what in her discipleship can enrich our own discipleship as a congregation. The third chapter pictures how the Missionary Benedictine Sisters are striving to live out their discipleship in the light of Mary's own discipleship. Furthermore I will look at the elements of Mary's discipleship that can be integrated in our formation programme. Finally, I will reflect on how Mary's discipleship affirms and challenges our own discipleship today. The nature of this long essay is descriptive and the materials used are from reliable sources, from the rich mines of the Holy Scripture, from the Benedictine spirituality and from my own personal reflections.
Discipleship of the Canossian Religious Women in Africa
(Tangaza University College, 2001-05) Imelda, Simon
It has been a great pleasure for me to Nvri te this paper concerning women discipleship because the call of women to discipleship is one of the major concerns of today's society. This long essay is divided into four chapters. The first chapter explains to us the historical foundation of the discipleship of Canossian women in the 18th and 19th centuries. It gives the information of how our Mother foundress, St Magdalene of Canossa. started the Congregation of the Canossian Sisters Daughters of Charity. It tells us about her call to religious life, the struggles she went through for the service of the poor. It also deals with the political situation of her time in Italy and the spread of the congregation in other parts of the world and especially in Africa. The second chapter introduces the main issue of women discipleship in the Bible. The main insights of the vocation of women to discipleship are taken from the New Testament. It helps to understand the call of women to discipleship, the cost, mission and dedication to discipleship. The last part of the chapter includes the call of the Canossian women to discipleship in the world of today. Therefore it calls all the disciples of Jesus to make him known and loved, especially among those who don't know him. The third chapter gives us the picture of the troubled life situation of the African people. It underlines the social problems that have come up in Africa due to the rapid social change and technological development, which is growing faster in the African world today. It expands on the increase of evil in our African society like: political upheavals, poverty, and an increase of slum dwellers and sicknesses like Aids. In order to respond to the needs of the people, the last chapter focuses on the importance for the religious to have an integral human formation, whereby the whole person is involved. For the religious to become true disciples of Jesus Christ, they should be able to acquire profound human and spiritual formation. They should be well informed about the concrete issues taking place in their society. Therefore the Canossian Sisters are called to prepare the social ministers, counsellors, and the ecologists to read the sins of the time. To enable formation to take place in the hearts of those in formation, they should get in touch with the suffering of people around them. I have concluded that both human and spiritual development should be the prerequisite in our formation houses.
Discipleship of The Sisters of Charity of The Immaculate Conception in The Light of Mark 8:34-38
(Tangaza University College, 2004-11) Yuvensi, Silvalentina
The purpose of the following study is to present the basic foundation of discipleship that has been laid down by Jesus in the New Testament from the beginning of the Church. The main focus is to explain the call to follow Jesus as disciples as Mark portrayed it powerfully in his Gospel. This thesis aims at illustrating the discipleship of the Sisters of Charity of the Immaculate Conception in regard to Mark 8:34-38. It is profoundly focused upon animating a zealous response to discipleship in all stages and states of life.
The Diversity Of Cultures As A Gift Of Integration Of Hospitality Among The Brothers Of Saint John Of God (Formation Houses: Nairobi-Kenya And Lomé-Togo)
(Tangaza University College, 2019) Bamela, Gomna Mathew
The diversity of cultures in the Religious Life becomes (is) a reality. Aware of this situation, the religious try to accept the differences according to the invitation of Christ to be one as He and His Father are one. This call is expressed as a universal vocation to Christian holiness and salvation and to find out the way of the holistic integration among the brothers of St John of God and those who are called to work together, as collaborators and benefactors. All these people, by practicing evangelical discipleship, commit themselves in fulfilling the Lord’s “new commandment” to love one another as I have loved you (cf. Jn13:34). Love for humanity led Christ to the gift of self, even to the supreme of the cross. Among his disciples, there can be no true unity without that unconditional mutual love which demands a readiness to serve others generously, a willingness to welcome them as they are, without judging them (Cf. Mt 7:1-2) . Transformed by the word of God, we are able to follow Jesus who was poor, chaste and obedient, to know Him intimately to the point of wanting to imitate him by loving God and our neighbor as he did. By virtue of their rebirth in Christ, all the faithful share a common dignity; all are called to holiness; all cooperate in the building up of the one Body of Christ, each in accordance with the proper vocation and gift which he or she has received from the Holy spirit (cf Rom12:3-8)

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