Bachelor of Arts in Theology

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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.
Enimaus Experience as a Paradigm of Jesus Presence in Discipleship: Luke 24:12-35 A Challenge to Christian Life in Malawi
(Tangaza University College., 2002-02) Nimana, Clement; Nimana, Clement
The crisis of identity among many priests, religious and the lidtliful in Malawi has motivated the writer of this long essay to exploie Luke 24.12-b order to get encouragement and insights from the situation of the two disciples on the way to Emmaus. In this story, two disciples, Cleopas and his companion are seen grieving over the death of Jesus Their hope and expectation were dashed as they complain: "But we had hoped that he was the one to redeem Israel (21a)." Their disappointment is the reason of their sadness It was in this time of disappointment that Jesus changed the situation of the disciples from sadness to a wonderful experience when they recognised him in the breaking of bread (30-31). The objective of the study is to give assurance of Jesus' presence in our discipleship whether as ordained ministers, professed religious men and women or as the faithful. Many Christians have lost that zeal, which they had when they were newly baptised, newly professed their religious commitment, or newly ordained. Undergoing a crisis of identity, it may be found that what supported many Christians for so many years: "prayer, worship, sacrament, community life, and a clear knowledge of God's guiding love-has lost its grip on them. Long- cherished ideas, long-practised disciplines, and long-held customs of celebrating life can no longer warm their hearts. Consequently, they tend to ask themselves why and how they were so motivated." 2 However, what happened to the disciples on the way to Emmaus gives us hope that Jesus joins us as we walk in sadness, explains the scriptures to us and presents himself in the breaking of bread He is ever present in our 1k es and in our difficult situations. Therefore, we accept the Emmaus inn rative as a paradigm of Jesus' presence in our discipleship. St. Luke is taken as ow guide knowing that he will lead us along the road to Emmaus The body of the Emmaus narrative is literarily framed by the theme of recognition. It tells us how Cleopas and his companion moved from not being able to recognise Jesus (24:16) to their recognition of him (24:3 1b). Like the two disciples, the Lukan communities suffered from not being able to recognise the risen Lord in the midst of their difficulties and persecutions The experience of the two disciples and the Lukan communities is also own experience. There are moments when we experience the absence as well as the presence of Jesus in our lives. His absence causes perplexity while his presence causes joy. It is when we are aware of Jesus' perpetual presence in our lives that even his apparent absence becomes cause for joy.
An Exegesis of Matthew 1:2-16 The Inclusion of the Five Women as a Paradigm For Gender Equality in Christian Life and Ministry.
(Tangaza University College, 2002-02) Lambe, Ferena
Substantially, this is an exegetical investigation that analyses Matthew 1:2-16 in order to expose its original message. It gives particular reference to the inclusion of the five women, arguing that their inclusion is a paradigm for gender equality in Christian life and ministry.
A Message of Hope from Paul for Our Christian Journey (Rom 8:18-30) the Impact of Paul's Message on Our Christian Attitude Towards Nature
(Tangaza University College, 2002-02) Redmond, Timothy
One of the hot issues in our time that draws the attention of world leaders is the ecological crisis. It is an urgent problem that needs the attention of everyone because the place where we live in common is threatened. If we ignore it we might leave an uncertain future for the coming generation. The widespread extent of the ecological crisis is caused by the barbaric attitude which leads human beings to exploit nature and land resources for their own self-interests. The degradation of land resources and disfigurement of nature at large continue to tell us of the greed and selfishness of human beings and their attitude of being lords over God's creation. This long essay is the result of my own personal motivation to know more about environmental problems, their causes and their consequences. I am aware of the continuing threat to the global village where we live. Paul's message (Rom 8:18- 30) gives me much inspiration and I have come to realize that lam part of the 'large body;' nature, as Michael Dowd describes it in his book Earthspirit. Nature is in great pain and is in a critical situation. As future ministers of the Church we are called to be 'healers and agents' of the Good News to the peoples whom we are going to meet which also extends to the entire cosmos. The same desire motivates me to reflect on Paul's message (Rom 8:18-30) in this long essay. In the first chapter I present the historical background of Paul's use of Jewish teaching and thought to develop his on theology. It is important to know that Paul was very much in the framework of his culture and knew the needs of the people of his own time. In the second chapter, I portray Paul's message of hope (Rom 8:19-30) and show the paradox of Christian life. In Christ and through Christ the whole cosmos is redeemed and yet still waits for future fulfilment. In Christ the whole cosmos holds together and moves to its perfection. Our duty is to involve ourselves in solidarity with the suffering cosmos in order to transform it. It is only in the Christ event that we can grasp fully the meaning of suffering in our present situation and transform it into hope and salvation. In the third chapter I raise the special issue of the ecological crisis in Mozambique as one of the most severe cases among the countries around the world. The birth pangs of creation that Paul portrays in Romans (8:23) are still relevant in our situation today. The natural disasters and the long civil war that affected Mozambique have left the country economically unstable and lacking in the necessary human resources to develop that country. The Church, as a sign of hope and the presence of God's love, has an important role of proclaiming the Good News to all creatures and inspiring every person of good will to become involved in saving the whole cosmos from its destruction. In the last chapter I point out some of the important elements of how Paul's message inspires our Christian life and our mission. The Church is challenged by many aspects of the modern world. One particular challenge is that most of the environmental issues and problems of exploitation are related to political issues. Many times the Church has to face the risk of following the example of Christ's suffering and death. Without losing hope it continues to be a strong pillar through its moral teachings by defending human life and resolving ecological problems. The Church, without ceasing, calls Christians and all people of good will to renew their commitment to be stewards and companions of God's creation. Paul's message opens a new horizon on our Christian journey: we are united with the whole of creation on a journey together towards our redemption. It encourages us to look at nature in a different way. Paul reminds us that nature is not primarily a property to be possessed, but a gift from God to be received with admiration and gratitude.
Toward A Model for an Igbo Christian Spirituality
(Tangaza University College, 2001-02) Nwachuicvvu, Peter
As many scholars have noted, there has been an increasing interest in spirituality since Vatican Id Council. This has been evidenced by the number of people who enroll in spirituality courses each year, many writings on spirituality, number of workshops on spirituality designed to foster the lived experience of the spiritual life. People wonder why there is this increasing interest in spirituality. This should not be surprising because the church since Vatican II has focused on the importance of inculturation of the gospel values in the different cultures. Perhaps, the most effective way of doing this is through an understanding of local spiritualities. Spirituality being a lived experience, the progressive, conscious striving toward personal integration through self- transcendence within and toward the horizon of ultimate concern,' could be a good perspective from which to assess and appreciate the cultural context of the gospel values. Spirituality deals with day to day striving towards one's life goal. When we come to Africa, we may ask ourselves, what is that that an African strives for and how is he or she living out this life project? According to John Mbiti, Africans are notoriously religious. Religion penetrates all the aspects of life so fully that it is not easy to isolate it.2 This means that the principle which controls an African's day to day striving lies in his or her religion. Similarly, the principle which governs the life of an Igbo person in Nigeria, is his or her religion. This implies that in all their life activities, religious beliefs is a guiding force. But when we examine the attitudes of the Igbo Christians today, we are forced to ask, how far has Christian values penetrated their life and their daily activities? Thus one wonders, is Christianity making any impact among the Igbos who are committed to religion and whose religious values guides all their activities? According to an English saying, "there is no smoke without fire." When I look at many Igbo Christians, I wonder what actually is the force behind what I can call a "double lifestyle" and their inconsistent adherence to the gospel message. Contemporary Igbo Christians manifest elements of "double religious consciousness" and are not completely faithful to the gospel message. "Double lifestyle or religious consciousness," is the situation where, one is a Christian and at the same time an adherent of traditional religion. One may attend Christian worship in the morning, and in the evening go to the traditional priest's shrine or participate fully in the traditional worship practices. My experience of this "double lifestyle" and unfaithfulness to the gospel message during my 1999 long vacation (May to August 1999) which I spent in some Igbo Christian communities raised many questions in me. First, what is the force that makes Igbo people to live as both Christians and believers in traditional religion simultaneously? Second, how rooted is Christianity among the Igbos, and how meaningful is Christianity to them? Lastly, how far has Christianity been incarnated in the Igbo culture? This essay, therefore, aims at examining the root cause or the force behind this "double religious consciousness," and will attempt to show how Christianity can solve this problem. This search for the cause of the "double religious consciousness"is examined from the perspective of spirituality. Spirituality in this essay is considered to be the underlying principle behind any human behaviour. This principle is considered to be the root of all human actions and the core of any human existence. In order to achieve the aim of this project, we shall divided the work into three chapters: Chapter one examines the concept of spirituality. It analyses the Christian and African Indigenous spiritualities. Chapter two focuses on aspects of African spirituality as they are found and lived in the Igbo traditional community. Then, chapter three is dedicated to establishing a model for an Igbo Christian Spirituality. In this case, the need for inculturation, the process of and approaches to inculturation of the gospel message in the Igbo culture are identified and analysed. This is followed by a general summary and conclusion of the work. This essay is based on an evaluation of existing literature relevant to the topic of study. The literature analysed include both Christian and African theologians' texts. Furthermore, particular attention is paid to the daily life of the Igbos, that is, their experiences and their nomenclatures. This enables us to explain more fully the inner feelings of the people based on their own experience and their expressions. Also, the essay is based on discussion with some Igbos and interview with some missionaries who have worked among the people. In selection of the key informants interviewed, consideration was given to those with pastoral experience among the Igbos. Ten informants were interviewed,' but out of this ten people, Fr. Declean was chosen as the Chief informant for more indepth interview. Rev. Fr. Declean has worked among the Igbos both as Parish Priest and also a lecturer in a Major Seminary for over twenty years. Also, coming from outside Igbo land and Nigeria, he was considered to be more appropriate to give an outsider's evaluation of indigenous Igbo Christians. The bible quotations in this essay are from The African Bible.' See
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.
Prayer in World Religions A Christian Understanding with Special Focus on the Question of Interreligious Prayer
(Tangaza University College, 2001-03-03) Fernando, Domingues
The present sociological situation — a highly mobile world where people of different cultures and faiths are living in close contact — has brought an increase in dialogue and relations. These can take many forms, one of which is exchange at the level of religious experience.' This exchange often includes the desire of praying together, for prayer is one of the deepest expressions of the human heart and believers are never more truly themselves than when they are at prayer. However, fulfilling this desire is not as simple as it looks. Prayer is intrinsically linked to a belief system and a religious tradition: lex orandi, /ex crecienti An obvious question thus arises: can people who profess different belief systems pray together? Is interreligious prayer really possible? Some Christians see this question as having received a final answer from St Paul: "What fellowship is there between light and darkness? What agreement does Christ have with Beliar?" (2 Cor 6:14-15). Such a position could have been somehow justified in the past, when the other religion was, in practice, the religion of a completely different cultural environment. The last century, however, has seen an explosion of knowledge among Christians concerning the other religious traditions of the world. Stereotypes have increasingly been replaced by more accurate knowledge. The immense spiritual riches of the religious traditions of humankind do not allow us to continue believing — at least not without damaging our common sense — that non-Christian religious practices are all aberrations due to superstition and unbelief. The growing contact among believers of different faiths makes the question of common prayer pertinent in the extreme. Christian engagement in interreligious prayer is still very sporadic although it is becoming increasingly common. The occasions for such prayers may be informal such as family events or common misfortunes, or they may be national days or events at an international level. From the Catholic perspective, the Day of Prayer for Peace, held in Assisi in 1986 at the invitation of Pope John Paul II, has had a strong impact. It conferred legitimacy to Catholic initiatives towards interreligious dialogue and in particular the search for sensitive and appropriate ways of interreligious prayer. Several questions are raised regarding interreligious prayer: is it only as a sympathetic observer, or can there be a fuller Christian participation in such prayer? Does prayer mean the same in all religions, so much so that interreligious prayer can be seen as prayer to the same God? Is interreligious prayer just an expression of social harmony? Does interreligious prayer suppose a compromise in one's own beliefs? These are some of the questions addressed in this paper. Chapter one bears the general title, Christian understanding of Prayer. We look first at prayer as the central act of the religious attitude and try to define its limits from the perspective of the phenomenology of religion. This prepares us for examining what distinguishes Christian prayer from the prayer of other religious traditions, the so called proprium Christianum. After looking briefly at the biblical teaching and practice on prayer, we focus our attention on the prayer of Jesus himself and his teaching about prayer. Next we explore St Paul's view about the indissoluble link between prayer and the Holy Spirit. We finish the chapter by reviewing what recent Church documents have said about the nature of Christian prayer. Chapter two extends the discourse to religious traditions in general. It presents a brief survey of the phenomenon of prayer in Islam and African Traditional Religion. The choice of these traditions is determined by the African context from which this reflection is written. It is not possible to do justice to any religion in a few lines. A comprehensive treatment would require a separate book for each religion. We shall however make the attempt, while recognising that many things must remain unsaid. On the basis of these two concrete examples of prayer traditions outside Christianity, chapter three attempts a theological understating of prayer in world religions. We turn first to Scripture and ask the question whether the Bible contains significant indications of a prayer relationship between God and non-Israelites. We then look at the liturgical tradition of the Latin Church and study an interesting text from the Roman canon which can help us in view of an assessment of the prayers and rites of the various religious traditions. It follows a concise presentation of Pope John Paul II's contribution to a theology of religions, both in his doctrinal teaching as well as through his apostolic actions. In particular we review his initiative of inviting leaders from the world religions to Assisi in 1986 to take part in a Day of Prayer for Peace. Finally, chapter four considers the question of interreligious prayer: Can we pray together? We examine the occasions and the different approaches that common prayer takes; the fundamental question of the motivation in interreligious prayer, and the necessary limitations of such a prayer. We conclude our reflection by examining the place and role of common prayer in the overall practice of interreligious dialogue.
Christian Privilege in St. Paul Appreciating What We Are As Sharers in the Sonship of Christ
(Tangaza University College, 2001-02) Njoroge, Peter Githaiga
After a close look at St. Paul's writings, I have observed an important element that often escapes our attention as Christians today: What Christ has done for us, and much more, what he has made of us; what we have become in and through Christ. It is the latter that we would like to magnify in this work. That we are so much a privileged people as Christians, and if we were more aware of this our dignity, we would have a new outlook of life. If a son of a royal family has been separated from his family from childhood, and comes to discover that he is born of a royal family and is re-united to this family, his whole life is changed. He will live with much more pride and confidence in life. Most of us Christians are ignorant of the dignity and the privilege that we have attained in Christ. But St. Paul enlightens us on it all. This is the reason for which we wish to highlight from the letters of Saint Paul this element of our sharing in the Sonship of Christ: sharing the life of God in and through the Son and our being sons in the Son and co-heirs with Christ. Therefore, God is our Father and as he said to his Son, so does he now say to each one of us; "you are my beloved son". As he gave the Spirit to his son, so now he does shower the same spirit to all who believe in the Son. We have become sons and therefore we have acquired rights and privileges as sons. All that the Father has done to his own Son, anointing with the Spirit, resurrection, glorification, eternal inheritance and so on, he will do for us his adopted sons. Even now, in union with the Son, we call God 'Abba' and he grants us everything that we ask in the name of the Son. We therefore ask ourselves, how is Christ's Sonship and in what way do we share in this Sonship? What was our condition before being sons in Christ and what is our state now that we are sons? Now we are sons, so what? Do we have any duties and obligations as sons?
Reconciliation Process: A Concern Ministry for Southern Sudan.
(Tangaza University College, 2000-03) Silvio, Francis OKeny
We are living in a world, whereby the human person wants to be in charge of everything, including his/her own existence and destiny. He/she pays little or no attention to the Supreme Being in his/her life. Once human life is destroyed it cannot be repaired. Over the last fifteen years in Sudan conflict has reigned among the different ethnic groups. The current civil war in the country has put in them easy access to arms that are meant for the political struggle from the oppressive Islamic regime in Khartoum. The struggle to overcome the oppressive regime has diverted the energies of the individuals and communities from development issues to war activities. The goal they had at independence is not yet achieved. What is important is the task of reconstructing the divided society. This can only be done through reconciliation process among the Sudanese communities. This reconciliation process cannot happen immediately; rather, the process is painful and slow. Part of that difficulty is the weight of the past experience, a burden compounded by memories of conflict, betrayal and ethnic hatred. The lifting of those burdens can only be achieved through reconciliation. This has been the researcher's dream even inspiring him into this work. The research focus is on the traditional reconciliation values taking into consideration the Christian values by analysing and comparing them and trying to find out what may not have been a help to the Sudanese in their Christian lives. This undertaking helps us understand whether Christian initiation took its proper root among Africans in their response to Christians. Or could it be that most Africans have not really understood it as it portrays enmity and not unity. We are scandalized as Christians, following the massacres among Christians in South Sudan, Burundi, Rwanda, Northern Uganda, Ethiopia and Eritrea among others. The research is divided according to the methodology recommended in SEE, JUDGE and ACT. Chapter One explains the motive, purpose and the objective of this full-scale project. It further explains the problem that motivated the researcher to carry out the research. In Chapter Two the writer reviews the problem in Sudan, the need of reconciliation process and some theological considerations. Chapter Three described the research location, the methodology used and how the data collection was carried out. Chapter Four explains the research data analysis, results, observation, suggestions, recommendations and comments. And lastly, the fifth chapter is the project proposal that is intended to solve ethnic and tribal conflict among the Sudanese.

Bachelor of Arts in Theology

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