Bachelor of Arts in Theology

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    Reconciliation Among the Luo of Kenya.
    (Tangaza University College, 2002-02) Okong'o, Otieno Raphael
    These consequences of instability in Africa pose challenging issues calling for quick resolutions. Therefore, we are all invited to cultivate a true love in our hearts in order to offer forgiveness and to receive peace. to let go the past. live the present and open up to the future, so that we can procreate and extend forgiveness in our different communities. In this paper. we have divided the topic into four chapters. In chapter one, we present the background of the study and methodology. In chapter two we give the background of the study and life style of the Luo people. In chapter three we discuss the reconciliation among the Luo and chapter four we discuss reconciliation in the scripture, the challenges and some suggestions or recommendations for the sacrament of the reconciliation in the Church.
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    Liturgical Inculturation of a Reconciliation Rite On Ash Wednesday Among the Dagaaba People of North Western Ghana
    (Tangaza University College, 2002-02) Osei Charles, Kingsley
    There are many ritual celebrations and beliefs in African traditions very much upheld by Africans and therefore function parallel to Christian celebrations without any explicit reference to Christianity. At the grass root level, especially in local parishes, many pastoral agents are silent or avoid encouraging or discouraging such practices. One might think that the Church is not very bothered, so far as such traditional ritual celebrations do not manifest beliefs and practices contrary to the Christian faith. Is the Church in such instances reluctant to initiate the topic of inculturation because of the fear of scandals or ritual eccentricities? Has the lack of experts in the field of inculturation hindered such a debate? Can some attempts be made as regards a meaningful celebration of such rites in our liturgies today? Beginning with a particular rite of reconciliation (Baghr Tampello — the 'sacrifice of ashes'), which is actually being celebrated within the Dagaaba tribe of North Western Ghana, I intend to present an attempt towards the inculturation of this rite from a theological and liturgical point of view. This rite stands on its own within the Dagaaba society. That is to say, in practice it is a rite that is considered applicable in all spheres of life whenever the need for reconciliation is highly felt. Firstly, we shall take a brief look at some contemporary theological and doctrinal positions as regards Inculturation, Reconciliation and the Liturgy. Then, in our second chapter, we shall focus on the Dagaaba tribe with its socio-cultural, political and religious beliefs. Particular attention will be given to the theology and practice of reconciliation for the Dagaaba, with particular reference to 'the sacrifice of ashes'. This will be developed in Chapter three. Finally, through our reflection on the best means of inculturating the 'sacrifice of ashes' from a Christian point of view, we shall introduce our case study as an illustration. The case study will involve a practical illustration of how 'the sacrifice aof ashes' can be celebrated in the context of a Eucharistic celebration, preferably on Ash Wednesday. My choice of Ash Wednesday is primarily because of the significant and meaningful role that ashes play in both 'the sacrifice of ashes' and on Ash Wednesday. However, within the context of reconciliation on Ash Wednesday, I also intend to use the issue of separated couples as a sign of all who are 'separated'. This rite celebrated on Ash Wednesday could be a practical illustration of an attempt towards inculturation in view of resolving most of our marital conflicts, and also family and tribal conflicts. It could also serve as a reminder to Dagaaba Christian communities of their missionary task as agents of reconciliation in society at large. As we proceed in our study, we shall discover the richness but at the same time the complexity and exigency involved in the process of inculturation. However, through my study, I hope to expand my knowledge of inculturation and offer my contribution in the quest for an African Inculturated Liturgy of reconciliation. To best express my convictions as regards liturgical inculturation, with the words of Annibale Bugnini, I conclude by saying:
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    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.
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    Reconciliation as a Model of Mission In Contemporary Africa.
    (Tangaza University College, 1999-02) Chinedu, Ojiekwe Ephraim
    It is God's wish to establish a community where brothers and sisters live in unity, through His Son, Jesus Christ.' In this community or society there will be no exploitation and oppression, no more war, hunger and thirst. There will be no more division. Hence, it will be a community of happy and prosperous people. Today, the reverse has been the case. In Africa, there are wars and violence of one kind or another. Poverty and the trauma of the displaced has been the African experience. The words "love", "hospitality", and "peace" which have been important words in the African vocabulary of life have lost their meaning. There appears to be nobody brave enough to accept responsibility for the situation. I believe that the task of building a peaceful, loving and caring African society can only be achieved if individuals and the community as a whole could go into themselves and discover, why they have problems, what they are and what the reasons for them are. Moreover, being able to enter into dialogue and to admit responsibility where it is necessary. This is because, "a civilization that cannot solve the problems it has caused is a decadent civilization'. Hence, the selfexamining, soul - searching and provocative questions which are valid for Africans today are: Why has Africa remained such a shameless beggar in the world of independent men and women? Why is the continent the laughing stock and dumping ground of the civilized world? What has been the nature of the African Church's mission? Has it been quite successful? What model of mission is suitable for Africa today? It is in the line of these questions that I was inspired to write this long essay under the topic: "Reconciliation as a model of mission in contemporary Africa". I am doing so with feelings of eagerness, longing and great desire to see African continent restored to her normal status. It is also my conviction that by taking Jesus as the "focal point" of our mission, we can break all barriers and engage in dialogue with ourselves and other people. Thus, we can build a humanized society where every member experiences the freedom and solidarity of the people of God. In the light of the goal and methodology of the project therefore, I would like to formulate the outline of the project into three chapters thus: CHAPTER 1. SEE: The need for reconciliation in contemporary Africa - What are those areas of life that need to be restored to harmony? CHAPTER 2. JUDGE: The church as mission - Has the Church been a reconciling community in the faces of these conflicts and divisions? CHAPTER 3. ACT: Reconciliation as a model of mission for contemporary Africa - What does God want? In chapter 1, after giving a general view of the African society, I will analyze the present political, socio - economic, and religious conditions experienced by the people. Moreover, I will illustrate more concretely these points with Nigeria and Senegal. In the second chapter, I will try to deliberate on the notion: "The Church as Mission". I shall look at the church's role in this situation. Is their approach to the situation very successful? Lastly, in the third chapter, I will take on what I would call the core of this project namely: in the light of the situation of the contemporary Africa and in the light of our evaluation from a missiological perspective, what line of action are we to adopt? What are to constitute our strategies in addressing the issue? With a general conclusion, I close my long essay.
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    Penance and Reconciliation: Liturgical Celebration from an African Perspective
    (Tangaza University College, 1998-02) Casti, Mush
    Penance and Reconciliation: Liturgical celebration from an African perspective" therefore, aims at providing a theological reflection on some African values which can be applied in the Reconciliation ceremony in the Church, especially form the point of view of the usage of signs and symbols. The community aspect, which is a characteristic of all African celebrations, has a special emphasis here, particularly in the ecclesial dimension of the Liturgical celebration of Penance and Reconciliation. It is very important, then, to understand the African concept of sin and forgiveness so that we can speak fairly about reconciliation in Africa. However, special reference is made to the people of my own tribe and this comes from a more experiential knowledge. I hope, therefore, my experience will provide most of the material for this essay, though I will also rely very much on library research. I hope this reflection will provide some light on how to inculturate the liturgical celebration of Reconciliation not only among the Wachagga of Kilimanjaro but also in any African society. The suggestions that I will give in this essay come from my own reflections. It is my hope that they may be beneficial also to others in similar situations. If someone finds them useful and implements them, my endeavour will have been abundantly rewarded. 4