Bachelor of Arts in Theology
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Item Witchcraft Belief and Christian Faith Among The Tiv People of Nigeria(Tangaza University College, 1999-02) Ugbudu, Mark TizaBelief in witchcraft is one of the major challenges the Church in Africa is facing in evangelizing the Africans. This was evident during the African Synod when it was said, "...some Christians pray rosary in the 'naming and take to witchcraft in the afternoon".' And the Church in Tivland of Nigeria is not an exception. This is one of the major challenges it is facing in its process of evangelizing the Tiv people. So in this paper, is my attempt to try and see the way this belief in witchcraft does influence the Tiv people and their way of accepting and living their Christian life and worship. And then finally suggest the ways I feel these people could be helped to accept and live an authentic Christian life. In chapter one my aim is to give a general introduction of who the Tiv people are, their concept of Tar (the land) and of a human person. In chapter two, I will be looking at the universal concept of witchcraft in order to help me understand the concept of witchcraft among the Tivs well. And so in chapter three I will focus on the belief and practices of witchcraft in Tiv. In chapter four, I will be seeing the morality of witchcraft according to the Christian point of view and also look at witchcraft mentality and Christian faith: how Christian faith challenged witchcraft belief and how witchcraft belief challenged Christian faith with special reference to the Tiv people. And then finally bring my personal view and suggestions especially how I feel the Tivs could be best helped to live an authentic Christian life in my conclusion.Item What must I do Jesus...?"(Tangaza University College, 1999-02) Gamba, Bryan. F.I have been working for a long period of time with young ixople in educating them to the faith. I have been involved especially in the area of the pre-confirmation and confirmation programmes for young people between the ages of 14 to 17 years old. It has been my observation and the common experience among many religious instructors that young people at this age of their religious formation lack the personal experience of the person of Jesus, as well as knowledge and understanding of who Jesus is. When the time arrives for the young person to confirm his/ her intention to be a committed young disciple of Jesus, one wonders to whom and what the person is committing him/herself. I ask myself: " How can they follow the call of discipleship by Jesus, if they do not know who Jesus is, what He did or said?" This work has provided me with the opportunity to design and produce a user-friendly manual. It was not my intention to draw up a biography on Jesus, but rather, a manual to guide the young person to experience, through reading and reflection on it, the person of Jesus, what He did and said. From this position, the young person will be able to make an adequate response to Jesus and so face life's situations today as a committed young disciple of Jesus.Item The Traditional Religious Leaders among the Gogo Society Of Central Tanzania(Tangaza University College, 1999-02-12) Chilala, Mlabu E."My son; for the contemporary generation and this religion of yours, it is very difficult to understand and appreciate what has been done and what is being done by the real traditional diviners". It is a statement by an old lady, about eighty years old, called Chando Msonjela When I was interviewing her, in detail about the traditional religious leaders in the Nyambwa community she was not comfortable, because it is her belief that the world we are living is quite different from the world she lived; we are living in a chaotic world. The reasons being that, there is no respect for the traditional customs, traditional religious leaders are becoming fewer and fewer and most of those who are calling themselves traditional religious leaders are not true diviners but liars. Her world view is just in a small village called Sanza and other neighbouring villages in the Eastern part of Singida region in Tanzania. Mama Chando, was trying to express how it is becoming so difficult for the new generation to value and appreciate the traditional religious leaders in the Nyambwa community; this community is part of the (logo society in central part of Tanzania. The Gogo society is divided into two main communities, the Nyaugogo community in the eastern and central part of Dodoma, and the Nyambwa community which is in the western part of Dodoma and the eastern part of Singida region, situated in the Central Rift Valley . These two communities speak the same language but they differ in accent and some few expressions of words. As a result of my interviews from experienced elders of the Nyarnbwa community and going through different books, I hope that this paper will be helpful for us to understand about the traditional religious leaders in Africa, using the Gogo society specially the Nyambwa sub-group, as a case study. In this paper I will try to explain the reality of the African traditional religious leaders, their existence, role and how the African communities looked at them. Explaining the past about these religious leaders it will not be enough without trying to see , what is the attitude of the contemporary society toward them. Having an idea of who are these religious leaders and their importance to the African societies it will not help us, unless we pick something from them that could help our Christian priests and the whole Christian community at large in their Missionary work. The song of inculturation will not click to any mind, unless the wisdom and knowledge of the African traditional religious leaders is consulted,since their wisdom is the foundation of the African beliefs. It is my hope that, something positive and educative from the African traditions will come out. With open and critical mind we will be able to understand the African traditions, which later on is going to be very helpful for our missions in Africa.Item The Suffering of the Innocent In Job(Tangaza University College, 1999-02) Ngendandumwe, Jean-ClaudeThis essay is divided into two major parts: Part one is an Exegesis that contains a selection of texts. It deals mainly with different understandings of the suffering of Job by different personages in the Book of Job: The three friends (Eliphaz, Bildad and Zophar), Job himself, Flihu, and God. Part Two deals with the theology of the text, and some pastoral implications.Item The Mission Renews the Church(Tangaza University College, 1999-02) Francesco, PierliWhen I realise especially through prayer and a deepened reflection that we are the Church of Christ, the Church which is a gift, grace, and chance. We will easy realise also that we have to take care for the Church in order to make her more and more the community living for Christ and for others. The expression given above enlightens us that to be the Church of Christ is also a task which must be fulfilled. A logic consequence of its acceptance will be a reflection over the mystery of the Church missions. Our task is to take care of the Church we belong to and make it a community of joy. We must discover the Christian enthusiasm in our spiritual life, enthusiasm in giving witness. Our task is the co-operation with the grace of the Holy Spirit who leads the Church and makes her always new and holy. Our task is to do that the Bride Christ that is our Church be always beautiful and Christ could find her constant delight. We live in a time when the Pastor of the Universal Church, John Paul II, points out for us the tasks of a new evangelization. He calls us to the renewal of the Spirit, what will allow us to show again to the world the unchangeable truth of the Gospel as the only truth about God and people. The renewal which is always needed in the Church has one of its sources in its mission calls and task. Our openness for those who are not aware of the greatness of the gift given to the human race, which is the Church, is finally turned towards ourselves, makes new our Christianity and strengthens us in faith which opens our hearts for sisters and brothers. And it is why I chose this topic. I was born and grew up in Poland, I know the reality of Polish Church, but now I'm in Africa and I see many challenges, not only for myself but for the whole Universal Church. In this paper I would like to present the brief history of Polish missionary activity, participation of Poles in the evanngelization. Polish Church is a part of the Global Church, a part of the mission which is the continuation of the mission of Christ, guided by the Holy Spirit. I will try to support this with the teaching of the Church and suggest some ideas that our mission would be effective, and may renew the Church.Item The Jerusalem Community: A Lukan Model for Small Christian Communities in the AMECEA Region(Tangaza University College, 1999-02-12) Chisanga, PatrickLuke is the only one among the evangelists who draws our attention to what immediately followed the Gospel story of Jesus, namely the birth and growth of a community constituted in the Spirit of the risen Christ. This is the Jerusalem community presented at the beginning of his second work, the Acts of the Apostles. He describes the members of this community as having been of "one heart and soul" (Acts 4:32) and summarizes their everyday life as characterized by unwavering faithfulness to "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). This Lukan description of the first Christian community has played a very significant role, especially in the second half of this century, as the Church renews itself in the light of the second Vatican Council ecclesiology. It has been the inspiring model for the decisive option by the Bishops who constitute the Association of the Member Episcopal Conferences in Eastern Africa (AMECEA)I to establish Small Christian Communities (SCC) in the region as a pastoral priority in response to the challenges of time. The need to rediscover this original Christian identity mark comes with greater urgency today when so many Catholics are leaving the Church to join small, often very fundamentalistic and sectarian groups. What is given as the main reason for this is the appeal of a close-knit community which provides a greater sense of belonging. In view of this pastoral challenge, this paper re-affirms the fundamental significance of the SCC as a necessary return to the original model of Christian living suggested by Luke in his description of the first Christian community at Jerusalem. The first chapter of this essay takes us back to the roots of this community, viewed as A Community in Formation. Jesus takes the initiative to gather disciples around himself and, as he journeys toward Jerusalem, forms them into a community of authentic witnesses. In the second and central chapter, Luke takes us into the inner life of The Spirit-filled Community through his summary presentation of its everyday activity as consisting in continuous perseverance in "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). These elements will constitute the four parts of this chapter, developed in the light of the Lukan summaries, particularly Acts 2:42-47 and 4:32-35. The final chapter views the option for SCC by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) as A Return to the Lukan Model of an ideal Christian community characterized by a unique spiritual-material solidarity. It is hoped that this presentation will bring about a greater appreciation of the SCC as a truly African and authentic Christian way of responding to the renewed post-Vatican II and African Synod vision of Church toward the third millennium.Item Early Methods of Evangelization by Spiritans In East Africa (Christian Villages and Education)(Tangaza University College, 1999-02) Msilanga, Vedastus BabuThis work, thus, is divided into three main chapters. The first chapter gives a glimpse of the identity of the Spiritans and a historical background of the congregation at large. Chapter two deals with the people of Bagamoyo, their culture, religion, the impact of slave trade and the contact between Christian and Islamic cultures. The third chapter covers the two methods of evangelization and the critique of the methods. The methods were the creation of the Christian Freedom Villages and Education. The Spiritans moved in Bagamoyo taking these methods as an answer to the need of the time; Slaves were set free but they had no where to go and had no one to care for them. Spiritans work with the marginalized of the society. (SRL 40) The ex-slaves were the marginalized of the time. The conclusion focuses on my personal comments on the Spiritan understanding of mission today. Spiritans in Bagamoyo participated and still participate in the work of the Church on earth. She is missionary by her very nature, for according to the plan of the Father, the church has her origin in the mission of the Son and the Holy Spirit (LG. 1). Thus, the Spiritan missionary zeal of living the gospel message, echoes Isaiah's words "the sovereign Lord has filled me with his Spirit, lie has chosen me and sent me to bring good news to the poor, to heal the broken-hearted, to announce release to the captives and freedom to those in prison.. .to proclaim a year of favour from the Lord." (Is.61:1-2) But, did the methods of evangelization by Spiritans in Bagamoyo bring the good news of the kingdom of God, the kingdom of universal table-fellowship to the local community?Item The Bakongo Concept of God And The Christian Revelation(Tangaza University College, 1999-02) Fumwasendji, Kapumba SymphorienNobody knows God fully and no one of us has seen him, but the Son himself. However, human beings from the beginning have had their experiences of the Supreme Being in various ways. In this essay, our main concern is to show how the Bakongo people conceive their God. Who he really is for them? The Almighty, the creator, the invisible and so forth. Some Bakongo riddles, sayings, stories, and proverbs will be studied to support this hypothesis. We would compare some elements of the Bakongo beliefs with Christian ones. The similarities can be incorporated in people's faith. The dissimilarities, that is, those which are not compatible with the Good News, will need to be purified. Our goal is to show that in every human culture (Bakongo in this case) we can find something that is compatible with the Good News and facilitate the process of Inculturation of peoples' faith. Beside the general introduction and conclusion our essay will consist of these following chapters: I. Clarifications of terms. 2. God's names. 3. Nzambi for the Bakongo. 4. God's Attributes. 5. God Bakongo in Social and Religious life 6. Eschatology. 7. The Bakongo Concept of God and the Christian Revelation.Item The Annunciation of the Birth Of Jesus in Lk 1:26-38(Tangaza University College, 1999-02-12) Odunga, GodfreyThe practice of reading and studying of the Bible in the Church is gradually taking root, especially during this post-Vatican II era. This is a positive step in the process of evangelization and missionary activity worldwide. In Africa, the reading of the Bible has been enthusiastically promoted in the Protestant Churches notwithstanding the obstacle of illiteracy in the last decades. It is quite recommendable that the Catholic Church is now taking seriously this aspect of evangelization. Apart from the institutions of learning, the Basic Christian Communities have proved to be efficient in this process from the grassroots. The above awareness and experience in the pastoral field of the many questions raised about the message and content of the Bible is what has prompted me to opt for this kind of research. It is the challenge of African scholars to respond to this urgent need using the opportunities available. In this research I have employed scholarly tools and methodology appropriate to the critical study of the Bible. Therefore in the first chapter we shall start with the exegesis and then theological analysis of the text of Lk1:26-38, which is the subject matter of this study. Then will follow the third stage of venturing into the task of applying the fruit of our exegesis in our contemporary African context. This passage is unique and quite relevant since it announces the coming of Our Lord and proclaims fundamental mysteries of our faithItem St. Paul as the Model And The Example for My Missionary Life(Tangaza University College, 1999-02-12) Grych, AndrzejSt. Paul is the most famous missionary in the early Church. It was his dedication to the mission to the Gentiles which brought Christianity from the Jewish to the Greek world. In his zeal and dedication to the mission he wished to go to the ends of the world to proclaim the Gospel of Jesus Christ. However, he never came to Africa. It is now, almost nineteen centuries later, that I am getting ready for the mission on this continent. Thus, I would like to see St. Paul as the missionary who can be the model and the example for my missionary work as a member of the Society of African Missions (SMA) here in Africa. From the very beginning of his mission St. Paul was very conscious of his vocation as a missionary (the Apostle to the nations). It was something that sustained him in his work. His strong missionary vocation and total dedication to what he was doing challenges my attitudes as a young person. The sense of urgency, which can be seen in his mission, inspires me to reflect upon my own convictions and ideas. What was it at the core of the mission that pushed St. Paul ahead? Where did he find the strength and power to move on? Can I be like him? His mission was mostly connected with building and forming local communities. It had a deep impact on his life and he himself was changed by what he was doing. He was ever open to the local needs and as he moved from place to place he was leaving behind different active Christian communities. That is something that makes me "jealous"! How did he do it? Was he not afraid that the work he did would be wasted and the community would die? How did he form the communities so that after his departure they would grow and spread? Is there something I could learn from St. Paul about mission for my future?