Bachelor of Arts in Theology

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THE CONCEPT OF DEATH IN THE BIBLE: FROM SEPARATION TO LIBERATION
(Tangaza University College, 2005) MWANZIA, PETER
From time immemorial, the mystery of death has remained subtle to man. Efforts have been made to understand this reality, but little light shade to the oddity of the mystery of death and the dread that accompany it. Struck by the same curiosity and lack of satisfactory answers about the mystery I thought of embarking on trying to grasp the concept of death in the Bible, as it is a reliable source of Christian faith. The research the first Chapter starts with the curiosity to understand the concept of death in the Old Testament. Before I enter in to the core of the study I will first research on the concept of death in the Ancient Near Eastern cultures, for these cultures had much influence on the understanding of the concept of death in the Old Testament. As it will be seen, death in these cultures is something to be feared, that which alienates one from the joy of living. In these cultures still man is to blame for the fate that begot humanity of lacking immortality. In the second and third parts of the chapter we shall focus on the Old Testament understanding of the concept of death. We shall see why death is said to be separation from God and from his people. We shall see the origin of death as effect of sin. Elaborate study will be given also to sanctions against dead and the historical development of the concept of death from creation to the inter-testamental period. In all these we shall see how death is understood as that which separates or rather divides people. Chapter two will give a substantial change of the concept of death from the idea of separation to means of liberation. We shall see how the understanding of death is spinned around the victorious death of Christ Jesus. Jesus transformative action of the vi concept of death will be dealt in length. We shall see the mysterious liberation concept of death which seen contradictory to Old Testament. In the third chapter we shall endeavor to present how we are to understand death today. We shall see how we are to conceive of death in a positive and more spiritual way and how we can apply the concept of death in our lives. Generally the research will be answering whether concept of death today is still the same as it was? Is death still the punishment for sin; is it still separation or means to liberation (way to eternity?
LACK OF REAL COMMUNICATION AS SOURCE OF CONFLICT BETWEEN EWE TWINS'RITES OF TOGO AND CHRISTIANITY
(Tangaza University College, 2005) MESSIGAN, COSMAS ATSOU
here is an Ewe proverb saying: "Agobaya mefoanu dzro o, dzogbeyae doa nufo na ago" meaning that the fan-palm or `borassus flabellifer' does not make noise alone in the desert, if not because of the disturbance of the wind. In other words, there is no effect without cause. The encounter of the gospel with the tradition is never a simple fact: it often brings conflict. This is the case of Christianity and the Ewe twin's rites in Togo. Since the introduction of the gospel by the missionaries in Togo, there was a kind of division in twins' families due to the refusal of the tradition (rituals) vis-a-vis Christianity. Some researches relate that there was no proper dialogue between the first Missionaries and the participants of twins' rites converted into the Church. This lack of dialogue or communication became source of conflicts between African tradition and Christianity.
JOB AND THE INNOCENT I CONFRONTING GOD IN HUMAN SUFFERING
(Tangaza University College, 2005) OBIERO, NICHOLAS 0. C.P.
Human existence as we know, is limited, fragile and is full of dissatisfaction. It is as insubstantial as the bloom of a flower that blossoms in the morning and withers at evening, or again it is like a shadow, or a moth-eaten garment. Human desire is to live forever but the fact of life is that we have to experience pain, suffering and lastly death. Thus, the reality of human history is that we have to survive so much pain and disappointment. When we are faced with the reality of death, and when we see innocent people undergoing pain, suffering and death, we are forced to ask, "Why do the innocent suffer?' We can glibly say that God is good, God is merciful, that he is kind and faithful. But a great many people on earth can say, "I don't have any evidence for that. Maybe you do, but I don't." If we were to be honest with ourselves maybe many of us would admit that we do not have a lot of conviction about God's goodness either. If we do have a lot of conviction about God's goodness then, why bad things happen to good and innocent people will still remain a universal dilemma that forever we will be forced to confront. Our struggle here on earth is always to reconcile a good God with a seemingly evil world. In most cases, we are forced to ask, "What is the meaning of human suffering? What role does God play in life as humans experience suffering? These are some of the questions, which human beings have asked throughout history and we as well continue to ask the same questions. In ancient Israel, the tightly constructed world-view was incapable of offering a satisfying explanation to the problems of human pain, suffering and death. For human pain, suffering and death were more often than not attributed to human sinfulness. The dilemma which was left in struggling with these problems of human pain, suffering and death threatened the entire structure of order of explanation of things and this had to be resolved if the system was to survive. But strictly speaking, these were not only problems in and for Israel. Israel was but one among several ancient peoples who wrestled with these problems. The Book of Job as we will see, is a classic example of a challenge thrown in the face of the claim of an ordered world. Today, there are many innocent people who undergo sufferings, misfortunes and difficulties in their everyday lives. To these, especially to the AIDS orphans and victims, it seems as if the world has turned upside down; are their sufferings symbols and consequences of sin, or a punishment, a scourge from God? What good comes of all these? Does God listen to these cries in their baffling varieties or even see the many who suffer and die everyday? What is evident in the case of Job is the actual human experience that confronts many of us who have to face ill fortunes in our lives. It is the silent and innocent cry of these people, the hatred, anger, fear, terror, turmoil, rage, confusion, death, darkness but also the confidence, longing, trust, rediscovery of God and faith that I intend to research and discuss in my long essay. In so doing, I will carry out my research, discussions and findings through reading and reflections on the Book of Job, through reading relevant books, documents and articles on the Book of Job and on human suffering, through dialogue with those terminally ill, HIV/AIDS patients and HIV/AIDS orphans who are undergoing physical sufferings in their lives and through my own reflections on and experience of human suffering in moments of sickness and loss of loved ones. Thus I will basically apply both historical and descriptive methods in my work. In the first chapter of this essay, I will try to point out the problem the author of the Book of Job is addressing and also to try to describe the context from which the author speaks. I will also try to see who the upright were thought to be in that society, what was the path of the wicked and lastly why was the Book of Job written. The second chapter will try to describe who the man Job is, why and how is Job innocent, what is Job's plight and from where does Job get the strength to continue living? The third chapter will be an attempt to situate Job in our contemporary society, the innocent suffering in our society, what are the attitudes towards the innocent, what are their sufferings and cry, and do we have something to say to the innocent suffering in our society? In the fourth and the last chapter of my essay, I will try to discuss whether there is God's justice and love in human suffering, and whether human pain and suffering can bring one closer to God
INSURGENCY IN THE NORTHERN UGANDA AND VIOLATION OF HUMAN RIGHTS: A CHALLENGE TO MISSION ACTIVITIES. A CASE STUDY OTUKE CAMP.
(Tangaza University College, 2005) ISONGA, ALEX S.0, CM.
The insurgency in northern Uganda is not exactly what is presented by the media. One has to see what it is on the ground. From what one hears from the media one is made to think that this senseless war is affecting only the Acholi ethnic group. No, it is a problem which has affected many tribes neighbouring the Acholi people, especially the Langi. This paper is intended to bring this fact to the attention of the whole nation of Uganda and the rest of the world. This war has also affected tribes like the Teso, Alur, Lugbara, Madi etc. When they hear about northern Uganda most people think of Gulu (Acholi), but the area comprises Gulu, Pader, Kitgum, Lira, Apach, Ara, Nebi and Adjumani, all of whom this war has affected in one way or the other. During my theological studies in Kenya I used to hear a lot about this insurgency and when I could go home I lived in Jinja and did not have much knowledge of what was really happening in northern Uganda. But last year I heard that 250 innocent people were massacred in the Tarlonyo' protected camp in Lira diocese, northern Uganda and I had a chance to see the bodies of the victims. I was struck beyond words; I was stunned by the kind of life in the camp where I went to visit the 1 Small Christian Community which was created in frute camp in Lira. I was horrified with the terrible poverty, diseases and hunger that people were undergoing. Then I thought it was worthwhile writing a short paper on the violation of human rights caused by the LRA war in northern Uganda. I felt that the government of Uganda could do better than it had already done. In the camps the questions were raised: why all this persecution inflicted on the innocent people; when shall they be free from it? However, the Church in northern Uganda remains a Church of consolation and hope to its people. The Christians in Lira Diocese live a life of sharing and joy in their situation of suffering. And it is their hope that one day they will be free from these persecutions
INFORMATION TECHNOLOGY AND THE MAKING OF AN AFRICAN RELIGIOUS A Case Study of Holy Cross in East Africa
(Tangaza University College, 2005) ELIAONA, DAVID C. CSC
1. Background of the Study Information Technology has been a talk of the day for as long now as this generation can tell. It may be said to be a 'theory' that affects the world most in the current times. It touches almost all areas of life especially when it comes to its role as a servant to the media industry. But apart from this societal influence, Information Technology has been part and parcel of the growing African Church and specifically in this work, in the formation and the general life of an African religious. Though not so much talked about in these circles, it still has so much influence, some of them being positive and negative. This study aims in going a little deeper than just the formation of an African religious and the use of Information Technology but also further to a religious who is in active ministry to see the effects of the same.
HUMAN SUFFERING AS A PARTICIPATION IN THE SUFFERING OF CHRIST
(Tangaza University College, 2005) NYONG'A, EVANS MOSOTI
The concept of Suffering is a painful experience to deal with. It evokes and focuses on the hidden issues that we are not ready to bring out or look at. This is so because the experience is most personal and existential. Yet, suffering is a reality, fundamentally constitutive of our being. Consequently, I wish to examine suffering and how our daily suffering is only a participation in that of Jesus Christ. During the Easter Triduum, I am always and particularly fascinated by two days: Good Friday and Easter Sunday. Here there is an attempt to reveal the mystery of the sufferings of Jesus as a way to his victory into glory. In our daily life, we encounter numerous sufferings, trials and temptations. The wonder is, can our sufferings take the same form with those of Christ? If so, are we or not justified for victory and glory on the last day? This is the concern of this study. This essay is divided into four chapters. The first one contextualizes the topic of concern: Suffering. There is the definition of the problem in relation to what influenced me to venture into it. Then there is the framework in which I will explore my experiences. Finally, I will indicate the main intention of analyzing this particular field. Chapter two focuses on human suffering, with highlights on different forms. Chapter three dwells on the suffering of Jesus alone. I have taken a brief survey of his whole life, picking a few events depicting his suffering. The last chapter is on the teachings about Christian suffering. In other words, the expected hope while we battle with different kinds of suffering. The general conclusion emphasizes the fact that human suffering is similar to that of Jesus.
HE DWELT AMONG HIS PEOPLE" John 1:14. INCULTURATION AND INCARNATION
(Tangaza University College, 2005) GVAMFI, KWADWO JOSEPH S.D.B.
In this paper I wish to discuss the concepts Inculturation and Incarnation as the medium through which the Gospel message reaches people within a given context. The main emphasis on the part of Inculturation will be on the Son of God becoming man and living among people. On this, the prologue of St. John will much in focus; "He dwelt among his people" (in. 1: 14). Understanding the thought of this text will be a great help to the Church and her Pastoral agents to apply the Gospel message in a given cultural context. In this way, the people will live authentic Christian life in their own culture setting. Inculturation being the issue at hand in the Church, I will begin with the first chapter reflecting on the historical background of inculturation. Special attention will be focused on the various descriptive definitions of inculturation in order to arrive at the basic thought of the word. In order to have a successful trend of incarnation, I will analyse the Old Testament's attempt of God to come among his chosen people, the Israelites. "He dwelt among his people" (Jn. 1:14). This is what the paper will consider as the core of Inculturation. The mystery of the second person of the Trinity becoming man and live among people. Here the concern is the understanding of what it means for the Son of God to live among people. This is the heart of the second chapter. The last chapter looks at the pastoral implication of inculturation as way forward for the Church's Inculturation. On this part incarnation will not be limited to the unique sense it takes when it is applied to the Word and fresh. Incarnation will be used in a broader sense as God's encounter with people in the world and into human lives as it was revealed to the Jews at that time. The emphasis will bc the need for people to meet God in their own cultural settings as Jesus himself lived and proclaimed the Gospel message in his Jewish cultural setting. I intend to limit myself to the Biblical text, in which I believe when it is understood can be applied to any area of the Church's inculturation. I shall conclude this reflection with few recommendations, which can be of help pastoral agents to communicate God to humanity in their own cultural settings.
To Whom am I a Neighbour in the Midst of Tribal Prejudices An Exegesis of Luke 10:25-37, and its Application to Religious Communities in Africa
(Tangaza University College, 2005) Chembe, Paul Black
I have been reflecting on the aspect of neighbourliness in religious communities since 1995. I was in the novitiate by then and I lost my father. I felt so lonely, though in a community, and it seemed nobody cared for me. I felt that I bore the pain of loss all alone. And one day a certain man was briefing us on the effects of the genocide in Rwanda and he kept referring to those who cared for their enemies as "Good Samaritans". The man concluded by saying: "blood is thicker than the water of baptism." From that time! have been observing some aspects of community life, and how the parable of the Good Samaritan challenges us everyday. I am happy that finally I can write something on this topic. In this essay, I follow the biblical methodology of writing. This essay has three chapters, and each chapter has an introduction and a conclusion. In the first chapter, I have set limits on the text, and how it has been exposed over the centuries from the manuscripts. Again in order to get the message of the text, and how it can be applied in our contemporary world, context we are going to see the remote and immediate contexts. There are also structures within the text that are important for better understanding of the message. In the second chapter, I am treating the text exegetically. Although I am not doing a detailed word by word exegesis, I have tried to identify a few words which look to be key words to unveil the message for our purpose. This episode of the Good Samaritan, by having a context, must also have a historical setting especially the community or communities to whom the author was writing. It is after considering these that we can find a theological message of that time and ours today. In the final chapter we venture into application of the message into today's life especially in religious communities in some parts of Africa. I must admit that this research has not been easy especially on how to quantify the attitudes of people. 4 But all the same I believe that there is some truth in what has been observed. As Jesus was challenging the religious authorities of his time, he is doing the same today. There are historical events, cultural circumstances and many other things that prevent us from imitating the compassionate love of God. To be a religious is not an end in itself, but a means to something higher. Therefore to attain it, African religious are challenged to be for each other as children of one family.
Towards an Embian Approach to Grace
(Tangaza University College, 2005) Karuri Nyaga, Paul Sob
Lonergan, a well-known theologian and philosopher of the 2011) century, asserts that "a theology mediates between a cultural matrix and the significance and role of a religion in that matrix.'' In the process of inculturation two elements are involved - culture and faith. In the case of Africa (and in our case), it is the Christian faith which meets different cultures. It is only when both (faith and culture) enrich each other and a mutual relationship is established that the process of inculturation can be fruitful. The aim of this short thesis is first to state the current situation of the Embians as pertains to the Christian faith. Second. to reflect on how Christ's presence can enrich and elevate the Embian culture. By doing this, the Embians will be greatly rejuvenated by the new life of grace. This paper consists of three chapters which do not early the same weight. In the First Chapter, we shall have an overview of Firibu diocese. Here we shall have a glance of the geographical location of Embu in Kenya, the notion of God and worship, and then, in a few words we shall come to know when the seeds of Christian faith were "planted- in Embu diocese. Bernard I onei gall, h-thud in Throln2- (No \N York: I lercler and 1 lerder. 1972). xi. The Second Chapter gives the world-view of the Embians. This will help us to get an idea of the general Embian mind-set in the contemporary times. We shall outline some of their virtues and challenges. Our main Chapter is the Third one. A substantial amount of time of reflection has been given in this chapter. It is an attempt to integrate grace in the Embian world view. This has been done by analysing the values and challenges already discussed in Chapter Two and trying to show how Christ's presence can enrich, transfbrm and perfect them.
Creation and Evolution: A Case in Christian Anthropology
(Tangaza University College, 2005) Wafula, Robert O.
This essay is an attempt to understand the scientific evidence that organic evolution is a fact as pointed out by Pope John Paul II in his recent statement in (1996).1 It is an opportunity for me to see how religious thought about creation and evolution is presently conceived; given the past traditional understanding that species were created and fixed once and for all in God's creative activity, which presupposed that evolution could not take place. In the past organic evolution had made very little impression upon many areas of human knowledge, and more so in theology. But presently there is attention of many theologians from different religious faiths that has increased considerably on the question of the origins of the universe and its dynamism to the future. The fact of organic evolution is apparently becoming clearer with the evidence varying from one discipline of knowledge to the other. The organic evolution embraces a principle of novelty at work, which integrates its past into the present, and is directed to the future. Following this awareness, then, there is a profound link and unity between creation as a reality and evolution as a reality, that both are open to the future dimensions of beings. And this is the link and unity I focus on in this essay. In chapter one therefore, I start by defining the essential terms 'Creation' and 'Creationism' that will carry us throughout in this work, as we look how creation is envisioned from the Christian theological context. In doing this, I focus first of all on the Old Testament, to see what the biblical narratives on creation say, particularly (Gen 1-2). Then, what follows is the way creation was perceived in the Old Testament Prophetic and Wisdom literature. I conclude this chapter by looking at the Christian understanding of creation particularly in the New Testament, which has handed over a strong biblical traditional inheritance to the present Christian theological vision of creation. My aim in this chapter is not to criticise or interpret anything, but to see how this notion of creation emerged in the general Christian context. In chapter two, my attention goes on the scientific understanding about creation. I start by defining the essential scientific terms of 'Evolutionism' and 'Scientific Creationism'. I then look at the notion of microevolution and macroevolution in which scientific evolutionists argue that evolution takes place or occurs along these lines of change. From that we see how evolution that is quite evidenced in these dimensions of microevolution and macroevolution is becoming part and parcel in the religious/theological circles and faiths. My focus here is on how believers and those who happen to be both believers and scientists, approach this idea of creation as God's exclusive activity. Because, presently, creation is quite inseparable with the way God's creative activity is perceived as continuous in evolution. And this brings us to the way the integrity of God's creation ought to be, as human beings understand it presently, both from religious and scientific points of view. In the last chapter, I look at how human beings, presently, understand themselves as the summit of God's creation, which is basically from the Christian perspective. This leads us to the contrasting message that is powerfully coming from ecological theology with the argument against human dominance and control in the entire creation of God as experienced in the modern world. That is, the issue of `Anthropic Principle' that finds its support more clearly in the first account of creation narrative (Gen 1:28-30). This entire theological perception is summed up by the general theological outlook of how we can perceive God from both religious/theological and scientific points of view without unnecessary antagonistic relations. Because, our God as a God of mutual relations in the Trinity is our very God in an evolving universe. Finally, I give a short summary and some concluding remarks. This is followed by a bibliographical reference indicating my sources of research on this essay.

Bachelor of Arts in Theology

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