Bachelor of Arts in Theology

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Challenges in Evangelization Among the Youth in Embu Diocese
(Tangaza University College, 2005) Erastus Njagi, Nthiga
What is known as Embu Diocese presently was a part of Meru diocese. Embu became a diocese only in 1986 under the leadership of Bishop John Njue; The Salesians of Don Bosco Set foot on what would be later called Embu Diocese in 1980 to be a part of great force in evangelization among the youth started by the Consolata Fathers in 1920s.2 My essay is organized in four areas each of which provide a broad view and insights to possible solutions to challenges in evangelization. In Chapter one I will try to bring out the essential elements in evangelization and their implications. The nature of each of the elements will be explained in relation to evangelization. I will attempt to show how these elements could affect evangelization if they are not accorded their due importance. Lastly I will indicate how these elements lie within the plan of God for humanity. In Chapter II, I will expound how young people could fail to acquire the essence of evangelization. In this section under review will be youth and the evangelizer, youth and catechesis, and youth and communication. In Chapter III I will investigate how the nature of the evangelizer is a pastoral challenge while Chapter IV will be my recommendations and lastly conclusion.
YOUTH SCCS: A Critical Analysis of How the Youth SCCs can be an Effective means of Evangelization in
(Tangaza University College, 2004) Mwanza, Silvester
In my first three years as a student in the Society of African Mission (SMA) 1995-98, I was involved in the weekend apostolate with the SCCs in my home parish, St. Charles Lwanga in Kabwe, Zambia. My work involved visiting the SCCs and helping them in anyway they wanted. However, I was intrigued to discover that in all the 30 SCCs I visited, most of the Youths and most of the Men were missing. During a couple of occasions, 1 tried to ask the members who were present of which the majority where women as to why there was an apathy especially among the Youths. The answer 1 got was that 'the Youths of nowadays are just too difficult to understand. We have tried to encourage them to come but all our efforts have been fruitless'. On one or two occasions, I tried to engage my Parish Priest on the same issue but his response was that, 'the Youths of these days have rebelled against the church. We just hope the Holy Spirit is going to intervene soon'. These responses never satisfied my whims. Therefore after four years, I decided to revisit the same issue through this opportunity, which we have been given here at Tangaza College. I was motivated to analyze critically this issue and find out what are the main reasons, which make the Youths not to attend the SCCs. I chose the Youths because I believe that the quality of Church of tomorrow depends on the quality of the Youths of today. This has been my main goal in this research; to try and go to the root causes that make the Youths lose interest in participating actively in the SCCs and then try and offer some suggestions on how this apathy could be alleviated.
Evangelization in A Slum: The Case of Kibera
(Tangaza University College, 2003) Amedee, Ainemon Guy
Evangelization is the core and summit of the Church's mission in the world. The word "evangelization" comes from the Greek ievangelionc which means 'good news'. The Church is called and sent to proclaim the Good News, "Go into the whole world and proclaim the Gospel to every creature" (Mk! 6: 15). Evangelization is a dynamic and on-going process that takes root in Jesus Christ, the full revelation of God and spread throughout the whole human race. "What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of Life — for life was made visible; we have seen it [...] and proclaim to you" (lJnI: 1-2). In a sense, evangelization is the proclamation of the Life of God made visible and present in the Person of Christ. In other words, evangelization is the giving and the celebration of Life.
How Exclusivism of Christian Churches In Kisii Diocese Is a Challenge to Evangelization
(Tangaza University College, 2016) Omboto, Ondari Cosmas
The Kisii people commonly known as the Abagusii, is an ethnic tribe belonging to a Bantu group which entered Kenya from the west. They are originally said to have migrated from Congo Zaire. Before Christianity was introduced to the abagusii, they believed in one supreme God who created the world but did not interfere directly in human affairs. The interference was rather caused by ancestor spirits(ebirecha),witches, and impersonal forces. The Abagusii believed that displeased ancestor spirits were responsible for disease, the death of people and livestock, and the destruction of crops. Today, most people in the Abagusii community claim to be followers of some form of Christianity. A Roman Catholic mission was first established in 1911 and a Seventh Day Adventist mission in 1913. There are four major denominations in Gusiiland: Roman Catholic, Seventh-Day Adventist, Swedish Lutheran, and the PentecostalAssemblies of God1. Roman Catholic and SDA cover 80% of Christian population and other Christian religions cover the rest.
Evangelization through Media: A Case Study of Lwanga Communication Centre - Mombasa
(Tangaza University College., 2002-02) Mghanga, Festus Kitogho
To see in a concrete way how the Church is evangelising and will continue to evangelise through media in our times. This study is necessitated by the new situation the Church finds her self in, and under which it has to evangelise. The realisation of the importance of media in evangelisation can be seen from the much the church in Council wrote, and what different Popes have subsequently written concerning modern media and means of communications, and evangelisation.
Group Media as Means of Communication for Evangelization a Case Study of Maasai People of Arusha -Tanzania
(Tangaza University College, 2006-01) Mosha Ngimonyi, Josaphat
Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. Mt. 28:19-20. Christ commanded the Apostles and their successors to teach the entire nation. This is the mandate given to the church that means to all of us who are baptized. It is our responsibility to make sure that the word of God is heard to all people without neglect any group of people. This is our mission; the mission of the church. In our world of science and technology this great mission of the Church can only be successful by using different means of communication. Christ showed himself to be the perfect communicator. He was using proverbs, parables and many examples according to the Jews culture to make his message understood to them. His Apostles too, follow his example. They used the means of social communication which were available at their time. Why the missionary did not succeed to penetrate and preach the Gospel to Maasai of Arusha with all that good things they have done to them? This had been my key question for long time; since I was growing up. This is the question which moved me to choose this topic for further investigations, research and analysis of the whole issue. After long reflection and observation of the above problem, I came up with this Hypothesis "Group Media as a means for Evangelization of Maasai people." My purpose is to carry out research and investigation to see whether Group Media can be used for evangelization of Maasai of Arusha. The first part of my research will deal with the origin of Maasai, where they are and where they are from?, their culture, social structure, political organization and their religious thought and practice. The second part will examine on how communication can be a means or a barrier for Evangelization. I will show the means of communication used by these missionaries then I will show the reason for their success or their failure in evangelizing the Maasai of Arusha. Then through church's various documents, I will show its stand on using the means of social communication for evangelization. In my third chapter, I will show how group Media can be used for Integral Evangelization. I will give the meaning of Group media and discuss some of Group media found in Maasai of Arusha. I will show the connection between group media and SCCs. In pastoral recommendation, I will give some suggestions on how evangelization of such area can be improved. In my general conclusion, I will state whether I found my hypothesis to be true or wrong. Generally, I will show what I have archived throughout my research.
A Pastoral Analysis of Evangelization Of The Basarwa of Botswana
(Tangaza University College, 2002-02) Thatayaone Tsetsengwe, Godfrey
"Mosarwa ke wena!" meaning "you Bushmen". This is a phrase I grew up knowing that, it was not good to use referring to a Motswana. It refers to someone who is illiterate and uncivilized. Basarwa are the most neglected and marginalized group in Botswana. Even today those who have left the desert looking for greener pastures are still not respected. Some of the men work as shepherds and the women as house girls and at some places they are really exploited. Also, others have had the opportunity to go to school and are well educated just like other people in the country. But still they are despised only because they are "Basarwa." The Basarwa lack the basic necessities in life. At the moment they have pre-schools run by a non- governmental organization called Tirisanyo Catholic Commision. Yount! Basanva from the settlements go to school in the villages like Hukuntsi and live in hostels. That is when they leave the bush and interact with children from other ethnic groups in Botswana whose parents are working in the Kalahari area. The parents remain in the bush living their day-to-day lives under difficult conditions. When staying at the hostel the young Basarwa used to see people going to Church on Sundays and other days during the week and they also started coming. The priest in I lukuntsi, Fr Julian Black' bought a football for them and after Mass they remained at the parish playing. The parish is open to them, even during the week they come; at times they are given sweets and biscuits. During important feasts like Independence Day and Christmas, parties are organized for them and they always look forward to such occasions. lie It is at the Church where they found happiness and comfort. As time went on the young ones expressed their desire to be members of the Church and to receive the sacraments. Having stayed with them and known them well, when taking them home Fr. Julian asked their parents if it was possible for him to accept them into the Church. The parents were happy and allowed him to start teaching them catechism in preparation to receive the sacraments. That was a major step of evangelization of the Basarwa. The parents also shared what they had heard before of the gospel, but the pastors of the the London Missionary Society who came did not stay long. The Basarwa are eager to hear the word of God and if possible to receive the sacraments. Some of the elders expressed their desire to become members of the Church and asked Fr. Julian to avail himself to them as well not only their children who go to school where the Church is already established. In the desert normally preachers come and pitch their tents and start preaching but afterwards they disappear. In a way that is frustrating to the Basarwa. After years of hard labor in the Kalahari desert Fr. Julian is happy to see even the most neglected and isolated people showing interest in the Church. Through all the years he has been known to the Basarwa as "the one who lives alone." Now they are beginning to see a new reality of his presence among them, they know that he is there to bring the good news to them. That is a major step, they feel loved and accepted by the white man who has left his own country to minister to the people in Botswana, the Basarwa included. These are the early stages of evangelization among the Basarwa. They may still be too optimistic about the new religion but only time will tell where the seeds planted will fall. Will those expressing their desire to embrace Catholicism keep the faith? With time we shall see what happens in the process of evangelization among the Basarwa, how many will keep the new faith for long and contribute to the establishment of the Church in the settlements. The first time I came face to face with the real Basarwa in their own ground was in 1998, when I visited the desert for three weeks. During that time we went around the Kalahari desert and visited some settlements for Basarwa like Ngwatle, Zutswa and Hukwi. That is when I came to know the reality of life in the Kalahari desert. All the information I had from books did not mean much to me until I met the real people in blood and flesh. In Botswana there are many ethnic groups including the Basarwa. The word "Bushmen" which is commonly used has a negative connotation and does not set well with the Basarwa. In this essay here and there we may have to use this word as we make reference to some books. The major groupings among the Bushmen cannot correctly be called tribes: they are rather, linguistic groupings and the names by which they have been known by Europeans refer to language for example,.' Kung speaking Bushmen and the Naron speaking Bushmen? We must point out that in our work we will keep on referring to different groups falling under the heading Bushmen like the !kung and zhuitsasi. According to our understanding there is no difference, all are Basarwa. The group that falls under our area o f study is the !Kung. We will explore how far evangelization has gone in the desert among the Basarwa and try to see what can be done and improved on the efforts already made. The Basarwa are human beings. They too are created in the image and likeness of God. They are not supposed to be subjected to the life of hardship but should be free citizens. We are talking about a group of people that is cut off from the rest of the groups in Botswana.
The Persecuted Church Of Sudan
(Tangaza University College, 2001-02) Tabu Ochung, Joseph
When I started to go deeper to understand better the problems of the Sudanese Church and the Islamic government of Khartoum, I wasjuzzled by the discriminations taking place in the Sudan. I stayed with the Sudanese Christian Communities in the northern Sudan-Khartoum, in the refugee camps in Kenya and Uganda experiencing the hard life poverty, diseases, famine and other difficulties Christian have from the hands of the Muslims. The atmosphere I lived in was all about questions, why are all these persecutions done to the Sudanese Christians and when shall the Sudanese be free? The Church in Sudan remains a Church of consolation and hope to its people. The Christian community in Sudan lives in its communities by teaching, communal life, sharing the joy and the sufferings, helping one another, celebrations and prayers like the early Christian community (Acts 2:42-47). Seeing and experiencing all that the Sudanese have undergone while their faith unites them inspired me to choose this topic, "The Persecuted Church in the Sudan": the present challenges in the Christian communities in the Islamic state. This long essay has been the chance for me to research more for my future work in the evangelization and missionary work in the Sudan or wherever I might work world-wide. From my present way of thinking in this long essay, I want to look at some of the questions that can help me answer the problems of the Sudanese Churches between Christians and Muslims, for example: What is the cause of the war between Muslims and Christians? What can the Church do to encounter and to overcome these challenges and difficulties? Are the other Christian denominations in the world relevant to solve the Church crisis in the Sudan? These questions are to help and accompany me work the theme of "The Persecuted Christian Religion in Sudan". For more than forty years Sudan has been experiencing civil wars, which have caused untold suffering for thousands of people. During these civil wars which have continued from the very moment of the country's independence in 1956, the Christian religion has suffered the blows and effects of the wars. 11tis is because, the Christian religion has spearheaded the move to preach about the social injustices effected by the Islamic religion. So without any prejudices the Church in the Sudan is persecuted on religious grounds. The Church's problem in the Sudan I shall present in this long essay, to show how the Church has been discriminated by the Islamic government of Khartoum, especially the Christians in the South Sudan. The Muslims prevented the Christians from worshipping God fully and from continuing with Christian evangelization, actions which are meant to categorize them as the second class citizens. In addition, the Islamic government oppresses their fellow Muslim tribes of the Beja Arabs, the Adandawa tribe, and the tribes in the Eastern Sudan from becoming Christians. The Objective of this long essay is to present the main challenges of the Christian Churches in the war areas in the Sudan, to reflect on some of the notorious of biblical suffering, the Church teachings and the theological aspect of the Church's evangelization. In the first chapter I shall present the history of the Christian Church in the Sudan, its origin and how it has continued to be persecuted by the Muslims under the Islamic laws. The second part of Chapter One, I will present the growth of the Christian Church through evangelization and martyrdom. In the second chapter, first part, I shall look on the use of the evangelization through the use of language translations and how they are a help in any process of evangelization in the South Sudan. The second part of chapter two, focuses on agents to the evangelization and the challenges the Christian Church faces in the formation of priests, laity and pastors. Also the question of the Christian refugees in exile will be discussed, especially the help given to the people by the Church leaders. While in the third and final chapter, which is "The Christians and Muslims Inter-Religious, I will focus on the Christian-Muslim Initiative to solving the country's religious crisis through "Dialogue", Inter-Religious dialogue as an act to know and to understand the exercise of religious freedom. This is the result arising from the necessity of dialogue for bringing peace and unity among the Sudanese communities. In the second part there is a reflection on the Sudanese women the initiatives of Muslims and Christians contributing to bring about justice and peace through the formation of women associations, such as the WAG (Women Association Group-Khartoum) and SWAN (Sudanese Women Association in Nairobi). I hope this long essay will be a benefit to the readers, especially those missionaries who want to research more work with the persecuted of the Sudanese Churches. This text is also a key to understanding the Christian life in the period of hardships in African Christian Churches.
Magnificat: A Way of Evangelizing.
(Tangaza University College, 2001-02) Kinyua, Basilio
Why did I choose the topic, "Maginificat: A way of Evangelizing"? Well, it is not easy to say, but there are two reasons that I am convinced made me choose it. First of all after taking the course in "Luke-Acts", I agree with those who hold that the evangelist Luke is a missionary preacher. I feel that anyone reading Luke-Acts as Luke intended it to be read cannot avoid being evangelized or taking the text to evangelize others. "Ibis is because in Luke-Acts the evangelist Luke has shown how God fulfilled his promises to Israel in the person and mission of Jesus, and through the gift of the I loly Spirit (starting with the Pentecostal event in Acts 2) the fruits of the Christ-event are extended to the whole world, symbolized by the preaching of the Good News in the city of Rome. Jesus is the Ilniversal Savior. Luke has shown how By divine providence a Gospel that had its beginning in Jerusalem II k 24, Acts 11, the capital of Judaism, ultimately came to Rome, the capital of the Gentile world Vets 281. The Gentiles addressed by Luke-Acts could thus be assured that their acceptance of Jesus was no accident or aberration but part of God's plan reaching back to creation, a plan that ultimately includes the conversion of the whole Roman world. Also although they were evangelized by those who had not seen Jesus, the gospel they received went back to "eyewitnesses and ministers of the word" [cf. Lk I : I -4]. 2 It seems to me therefore that interpreting properly any passage in Luke-Acts one should be in touch with the Lucan presentation of Jesus as the Savior of Israel and the Savior of all peoples. Secondly. I believe that Mary can help us to know Jesus better and love him as our God and our brother because she is the only human person who knew Jesus more intimately than any other by the very fad of having conceived him both in the womb and in the mind, that is. because of her divine motherhood and her pure faith in Jesus (Lk 1:26-38). Therefore, in this paper I purpose to study the text of the Magnifica' (Lk.1: 46- 55) and apply it to the Church's life and mission in the world today. My hypothesis is that the words of Mary in the Magnifica( (1,k.1: 46-55) contain the freshness, joy and concerns which, should characterize the response of the disciples to the Good News of the salvation brought by Jesus Christ the Son of God and the Son of Mary. The hymn of Mary expresses joy. praise and thanksgiving to God for what he has done for her and for the world by becoming a human being in her womb. It is an expression of joy and wonder at the extent and depth of God's solicitude for the destiny of humanity and an example of how human beings can respond authentically to God's gift of salvation. I want to see whether a deep study and prayerful meditation on the words of Mary (the first disciple of the one whom she carried in her womb) in the Magnificat can inspire the Church to continuously be aware of its identity and its mission in the world. Due to the nature of the research the method will be at the same time exegetical. descriptive, analytical and synthetic. In the First chapter I shall briefly look at the composition of the hymn. Was it composed by Mary or by Luke? The second chapter will be an exegetical study of the text, in which a synthesis will be made of the intention of the evangelist, and the possible interpretations of the same text by the Church Fathers and the Teaching Magisterium. and contemporary theologians. In the third chapter I shall apply the fruits of the preceding chapters to the life and mission of the Church today.
Evangelization and Politics The Ministry of the Church In Burkina Faso
(Tangaza University College, 2001-02) Paul Guibila, Jean
One of the most outstanding pastoral priorities taken by the AMECEA bishops has been the one of the Small Christian Communities. This pastoral programme has had as a primary intention to shape and foster a new way of being Church in Eastern Africa: A Church more African in its participation and organization, and more inserted and participative in its social reality. To achieve this, AMECEA has called all the forces and pastoral agents to actively participate in this urgent and noble task. But, A mixture of results and reactions have accompanied the beginning and the subsequent development the SCCs, and the same results and reactions continue up to nowadays. Nearly, 30 years have passed since the introduction of this pastoral programme, and we can easily realise that there is still a long way to go before the SCCs achieve what is expected from them. Furthermore, the SCCs currently face old and new challenges present in the African society. It is in this context that the SCCs are called and challenged- more than ever to be and foster what they are: witnesses of the God of life, seeds of Liberation and sodal actors that aim at the transformation of society. This long essay is an attempt to rediscover and stress the role of the SCCs as social actors in the transformation of the African society. A task that is urgently needed due to the actual condition and reality of the continent. I have divided this paper in three sections, trying to apply the pastoral methodology: SEE, JUDGE and ACT. In the first chapter (SEE), I have pointed out the historical factors for the beginning and development of the SCCs, and the reluctance in implementing the SCCs' social dimension in Eastern Africa. In the second chapter (JUDGE), I have pointed out the biblical and theological foundations of the SCCs as social actors. Here, I have worked on the themes of the covenant and Amos' prophetic ministry and social claim, as far as the 0. T concerns, while the theme of the Johannine community has been worked out in relation to the N. T . In the last two points of this chapter, I have made a explicit reference to the SCCs in Liberation Theology and in the African Synod. In the last chapter (ACT), I have presented some suggestions on how to stress the role of the SCCs as social actors, pointing out four dimensions that must be always considered and related in the SCCs' life and praxis. In doing so, the SCCs shall achieve an effective involvement in the transformation of their social reality.

Bachelor of Arts in Theology

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