Bachelor of Arts in Theology

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Catholic Social Teaching: Arriving At a 'Third Way'?
(Tangaza University College, 2006) G Martel, Damian
The aim of this Long Essay is to outline the two dominant, and opposed, ideologies of the late nineteenth and twentieth Centuries and to discuss the view of Catholic social teaching towards them. With the collapse of Communism, across Eastern Europe, in 1989, it seemed Capitalism had won the ideological struggle, but in its unchecked form it has been criticised, especially by Pope John Paul II, for its failure to respect human dignity and social justice. In the Western and Central Europe, Governments have spoken of a 'Third Way', where Capitalism can flourish but where also people are protected by the State. The Government should ensure fair wages and the provision of Social Services, should not be totally left to the Markel. I wish to investigate, whether Catholic social teaching has arrived at an agenda, for this 'Third Way'. A number of documents will be discussed, which 1 feel give us a sense of the historical development of social teaching from the Church, and give emphasise to the issues of private property and workers rights, which are central to the ideological debate. On the basis of my research, I wish to come to a conclusion to the question, of whether we have arrived at a 'Third Way' between Communism and Capitalism
Veneration of Ancestors as a Vital Element of African Tradition Religion And The Possibilities of Its Inculturation In The Catholic Church in Africa.
(Tangaza University College, 2001-02-07) Dominik, Waclaw
In 1842, at the end of his retreat, before leaving for India, Marion Brasillac, the future founder of the Society of African Missions wrote several ideas that were to be his guidelines for mission. In his diary he noted: "Here are the special resolutions I made at the end of the retreat: I. To be a missionary with all my heart. 2. To neglect nothing for the advancement of God's work. 3. To seize every opportunity of preaching God's word. 4. To use every means I have - all my strength, all my study and effort - to contribute towards the formation of a native clergy". These words have been a point of reference for hundreds of SMA missionaries who following the example of our Founder, gave their lives in the service of people of African origin. Today, almost 144 years after the foundation of our Society, I want to engage myself definitively in the service of the African Church, as a missionary, especially among those who have not yet heard about Jesus Christ. The political, social, economic situation of contemporary Africa is a complicated one. It is within this context that I want to go to proclaim the Good News of salvation of Jesus Christ. My 9 years of formation helped me to find my own answer to the question 'Why do I want to spread the Gospel in Africa'. However, as good as this answer may be, lam convinced that it is not enough to be relevant to people among whom I am going to work. The basic question I have to find answer to, in line with the charism of SMA and my personal gifts. is 'How', by what means. I am to do so as to be relevant to people having their wn, highly structured culture'. This work is an attempt to give answer to this question. It is also an attempt to present a particular way in which the second and the third resolution of Marion Brasillac, mentioned above are understood by me in the present situation of Africa. To proclaim the Gospel among those who have not yet heard about Jesus Christ and have their own culture and religion, it is necessary to know the position of the Catholic Church concerning other religions and their relationship to Christ. For this reason, the first chapter deals with this issue. Further in the first chapter, after having looked at the position of the Church towards world religions with a special attention to African Traditional Religion, we will present the process of inculturation as the most appropriate way of proclaiming Jesus Christ in the contemporary Africa. People in Africa have very rich cultures, with their particular religious background. This culture is very different from my native Polish culture. It is distinct to such an extend that I find it indispensable to be well acquainted with this culture before starting my ministry. That is the reason for choosing such an approach in the second chapter. It would be impossible to look at all elements of African culture and religion. That is why I have chosen to look at the notion of ancestors in African Traditional Religion. There are basically two reasons for this choice: ancestors play a very important role in Africa and they have a special place in the pyramid of life. Because of this special place, some other elements of African Traditional Religion are going to be mentioned. The process of inculturation is not an easy one and usually requires a deep theological knowledge of Christianity and of local customs. These are the reasons for looking at the ways in which others considered the process of inculturat on of ancestor veneration. The second part of the third chapter deals with my personal proposals how to use this veneration in the practical situation of the proclamation of the Gospel in Africa at the beginning of the XXI century. The Christian approach to African Traditional Religion as presented above, seems to be well grounded in the Gospel and in the contemporary teaching of the Church. It is, basically, an approach of openness, of respect and of humility. We are aware that we do not 'bring God' from outside, but we try to discover his presence in African religious beliefs. This approach helps to achieve two things. First, we carry on the process of evangelisation as Jesus Christ asked us to do (cf , Mt 28: 19-20). Secondly, it allows us to deepen our own faith and understanding of God's action in the world. Looking at the mysterious ways in which God is to be found in ancestor veneration of African people, we can only stand in awe and repeat the words of the psalmist:
Maria Legio A Catholic Breakaway Church
(Tangaza University College, 2001-02) Kansimbi, Sylvester
In the continent where Christianity is experiencing its most rapid growth, a great deal of this expansion is taking place in the African Independent Churches. Turner defines these Churches as having, been founded in Africa, by Africans and primarily for Afr cans.2 A primary characteristic of the African Independent Churches is their commitment to the adaptation of the gospel to African needs, life-view and style-3 Their attractiveness grows out of their serious attempt to make and express their faith in genuinely African cultural forms and styles. In our research work. We are going to focus our attention on the Maria Legio Church of Kenya. This is the breakaway movement from the Catholic Church which originated among the Luo of South Nyanza around two colourful people: Simeo Ondeto and Gaudencia Aoko. The movement affirms people in their context and answers their needs by creating a truly African haven of belonging.4 This movement has emerged as the largest African Independent Church to have broken from Catholicism in Africa.5 It is an off shoot of the Legion of Mary, a Catholic lay organisation from Ireland, which was established in Kenya in 1936 by Edel Quinn The Maria Legio are widespread in the regions of Eastern Africa, though mainly among the Luo or people which have affinity with Luo.6 Because of the predominance of Luo leadership, culture and customs, it seems unlikely that the Maria Legio will gain significant numbers of non-Luo members in the future.' Our research will briefly take a glance at the context of the birth of the movement, its theological teaching and doctrine and finally our evaluation of its concept of the Church. The main source of our research is the work by: Peter Dirven, Maria Legio: The Dynamics of a Breakaway Church among the Luo in Past Africa, Ph.D. Dissertation, Pontifical Gregorian University, Rome, 1970.
Ecumenism and Mission a Missionary Challenge
(Tangaza University College, 2001-02) Appolinaris, Msaky
Jesus Christ at the hour of his passion directed this prayer to the father that his disciples may all be one. It is a prayer for unity, a unity that the Lord has bestowed on his Church in which he wishes to embrace all people. This unity stands at the very heart of Christ's mission since the church is an instrument of the mission of Christ and since it was God's intention that his people be one. "Ecumenism" which strives for unity belongs to the very essence of the mission of the church. God wills the church because he wills unity, and unity is an expression of his love. The catholic church therefore, embraces with hope the commitment to ecumenism as a mission of the Christian action enlightened by faith and guided by love. Here too we can apply the words of Saint Paul to the Romans "God's love has been poured into our hearts through the Holy Spirit, thus our hope does not disappoint us (Rom 5:5) This is the hope of Christian Ecumenism as we see its origin in the unity of the Trinity: Father, Son and the Holy Spirit. I am challenged by this idea of unity because it is a central focus assigned to the Gospel proclamation worldwide. As a believer in Christ, living with non-Catholics but who believe in Christ's Gospel message, and above all a missionary, I have to abide with the stated purpose of Jesus Christ's mission, to build his one Church, and together with all Christ's disciples to get involved in ecumenical commitment to gather Christians into unity. The church is permanently open to mis‘ionary and ecumenical endeavour, kg the church is scnt to the world to announce and witness, to make present and spread the mystery of communion vv Inch is essential to her. and to gather al: people and al; things into Christ. so as to be for all an "inseparable sacrament of unity - This quotation reminds me of the fact that the struggle for the unity of all divided humanity is the will of God. For this reason. as an agent of God's mission to humanity, I there= tell obliged to work for the unity among all Christians. Taking part in this movement which is called Ecumenism I have decided to xv rite this long essay on "Ecumenism and Nfission: .4 \iissioinui C inillenge Specifically I am concerned w ith four things: The new v ision of the church created by Vatican II C @midi that the mission of Christ is one and theret6re the church which comes as the result of C !irises mission should also be one For this reason then. I see that to have meaningful Ecumenism, there should be a mission of integration between various churches for the sake of building the Kingdom of God within the human community. 2: The present situation among the churches manifests distrust, prejudices and misunderstandings ,and therefore lack of unity among Christians. The official documents issued hitherto by John Paul II, for example, encyclical letter -Ut (Intern Sint" on Commitment to Ecumenism, show a concern about this situation of division between the Catholic Church and other Churches. So to work for the inter communion of churches. I think should be the ministry of the church today and the meaningful answer to a question about the ministry of the Church is an Ecumenical one. 3: Ecumenism is a commitment, a call for Christian unity, aims at bringing Christians together just as Christ intended that we all be one: "I have given them the glory you gave me that they may be one. I living in them. and you living in me, that their unity may be complete-. (John 17:22-23) This means that Christ's presence in us. creates a bond of fellowship that is open to ecumenical endeavour. This gives me a conviction that a missionary is called to announce and witness, to make present and spread the mystery of communion which is essential to the church and to gather all people into Christ. 4: I wish that this paper acts as an instrument of conscientising christian churches in promoting christian unity that is to come through prayers, sacrifice and sufferings from both the catholic Church and other churches. This paper has three chapters. The first chapter deals with brief history of the Ecumenical Movement. In this chapter I have dealt 1% ith the definition of Ecumenism and Mission, Relationship between Ecumenism and Mission and Development of Catholic Stance towards Ecumenical Movement and Mission. Chapter Two is devoted to a research exercise on Ecumenical Relationship between the Catholic Church and the Anglican Church in Nairobi, the Nature of Separation between the Two communions and if there are any efforts to come together. Methods employed in this research exercise are surveys, interviews and conversation with the informants; Fr Christopher Burke of Karen Catholic Church and Christians of Karen Anglican Church in Nairobi. There was a need of interpreting the questionnaires and match them with references from official published documents of the Catholic church and see how these documents might have influenced the present situation of separation between Catholics and Anglicans. Chapter three focuses on the missionary challenges in the field of Ecumenism and mission. Finally, are given recommendation and a conclusion.
The Present and Future Perspectives Of Evangelization through the Mass Media In Nairobi Catholic Archdiocese
(Tangaza University College, 2000-02) Ayoosu, Wang Philip
As it is stated in the Vat II council Document, in the Decree on The Means of Social Communication: Intermirifica, 4th Dec., 1963, we as ministers of the Gospel are not only encouraged but urged to use modem means of communication to evangelise. These contemporary channels of communication are known as Mass Media. They reach and influence not only a hundred individuals but millions of people throughout society. The • leaders of the church know, that if the media is properly used, it can be of considerable benefit to humankind and provide not only a highly informative but deeply enriching means, for the propagation of the kingdom of God Considering the media as an important means of inculturation, this study will: I Define Mission, Mass Media and their role in evangelization. Discuss Mass Media's agenda setting power; evaluate the negative and positive impact of mass media upon a developing third world society, such as Kenya. 2. Highlight and broaden our information and awareness of what certain Diocesan Media production companies such as "UKWELI VIDEOS" and publishing houses like "PAULINE PRESS" are already doing for the vitality of evangelization by using mass media as a transformational means of restoring Gospel values in society. 3. Analyse the success of such productions and publications in reaching across age, cross-cultural, economic and social boundaries to spread the Good News of the Gospel. 4. Explore future plans in mass media of Comboni Missionaries- New People Media Centre and Diocesan Communication Office, and confirm the need for professionally trained personnel.
The Official Teaching of the Catholic Church on the Issue of Women’s Ordination to the Ministerial Priesthood
(Tangaza University College, 2000-02) Bartodziej, Slawomir
First, we will introduce the content of the first document followed by the contemporary criticism of only some objects of uncertainty. Second, we will look very briefly at the second document, followed by the exposition of the controversy which has been caused by its claim to infallibility in Responsum ad Dubium. Thirdly, we will present the content of the document, Ad Tuendam Eidem, where the infallible teaching has been clearly defined and Pope John Paul II gave a final word with regard to the non ordination of women to the ministerial priesthood. Before we conclude the whole research we will look at some topics, namely: - "Theology of the Priesthood of Christ" "The Twelve Apostles" "The Role of Women in the Church" which are, in my opinion, very much related to the problem of women's ordination. This last chapter before the conclusion is meant to help us, in our personal reflection, to make a proper and mature discernment of the whole issue, in the light of the official teaching of the Church on one side and the voices of critics on the other, as Christian faithful in the Catholic Church. As a matterof fact this research does not contain all existing arguments for and against women's ministerial ordination, due to its large and complex extent. It is impossible to deal with all the theological problems raised by the question of the possibility or non possibility of the ordination of women in this paper. This restriction must be noted from the very outset. The core of this essay is the presentation of the developing understanding of the issue of women's ordination to the ministerial priesthood by the Magisteriurn of the Catholic Church which has been presented in the official documents.
Inculturation in the African Independent Churches
(Tangaza University College, 2000-02) Nabuba, Pascoal John
For many years the African Independent Churches have been seen as the antagonists of the Catholic Church and indeed of all Mission Churches. The attitude of the Catholics towards their brothers and sisters of the African Independent Churches has been one of complacence if not condemnation. Of course there are some weaknesses in these African instituted churches. but this is also true for any other church. Furthermore, the shortcomings of one church should not blind us from appreciating the good that is found in it. The effort to inculturate the gospel message in the African context is above all the entry point that the Catholic Church could use to learn from the African Instituted churches. Drawing from the process of inculturation manifested in the African Independent churches, this paper intends to show how this process is relevant to the Catholic Church in Africa. A serious undertaking of inculturation should bring down the message of the gospel to the particular context that the African men and women live in today. Inculturation will also help to reduce the influx of the Catholics to African Independent Churches and other Christian denominations. It is hypothesised here that some faithful leave the Catholic Church after realising that their affiliation to the Catholic Church does not profoundly affect and satisfy their needs in life and also, their membership does not seem significantly worthwhile to them. Certainly, inculturation is not synonymous v‘rith disorder. Bosch is perfectly right to observe that this process does not include the philosophy of "everything goes".' This implies that not everything from a culture can be acceptable as positive for the evangelisation process. We think that in order for a genuine inculturation to take place. there must be a marriage between the gospel message and African culture. In this marriage, just as in any other good marriage, dialogue, mutual understanding and enrichment are paramount and important. In other words, any initiative in the process of inculturation must bear in mind true gospel values. As Luzibetak puts it True contextualization seeks first and foremost the Kingdom of God".2 The preoccupation of how the Christian faith can be expressed in the image and values relevant to specific groups of people is as old as Christianity itself We read in the book of Acts of the Apostles that it was exactly because of this enigma that the apostles had to gather in a council in the first Century, to decide whether the Gentile converts were also obliged to observe the Jewish Law. The ruling of the apostles on this matter was that Christianity could not be mistaken for Jewish tradition and customs. Therefore, the Gentiles could as well become Christians without necessarily observing the Mosaic Law (Acts 15:5-21). With this important decision in the history of the church, the apostles seemed to imply that the gentiles and indeed all people could effectively meet Christ in their own cultural contexts without being compelled to adopt cultural behaviours of other people. It is unfortunate that the implementation of the decision of the apostles in the Catholic Church here in Africa is taking the pace of a snail. In many dioceses the process of inculturation has remained at a superficial level. Some exterior creativity may be made here and there, but the essential part of this process is still far from being materialised.3 This paper is based on library research, direct non- participant observation and informal interviews. It is divided into four chapters. Chapter one deals with the evaluation of the African Independent Churches phenomenon. This will include the reasons responsible for the emergence, growth and divisions in the African Independent churches. Chapter two spells out the approaches of the African Independent churches to the process of inculturation. Particular areas where this process has born fruits are highlighted. Chapter three highlights the importance of dialogue between the Catholic Church and African Tradition Religion. We believe this to be the point of departure towards a complete process of inculturation. Finally, in chapter four, we give a general conclusion of this paper, which followed by recommendations.
The Holy Spirit and the Contemporary Pentecostal Churches in Tanzania And Kenya
(Tangaza University College, 1998-02) Kwayu, Mzee Willifred
As the people of God, we strive for renewal in Christ, to be the community Christ wanted and to show forth Christ effectively in the modern world. Pentecostalism is seen as a genuine movement of Christ in His Church renewing His mystical Body. It is essentially a movement of faith and prayer which moves the Christian to experience the closeness of God in their daily walks of life. My present essay will address the Pentecostal Movement, which is a great force of renewal in our contemporary Christian world. My first encounter with the Pentecostal Christian goes back as far as 1974 As a small boy, I used to see some people coming to our home and they would read the Bible and explain some things to my parents, brothers and sisters. As time went on, Pentecostalism took root in my home town area of Moshi in the Kilimanjaro region in Tanzania. Today, as you go through the streets of big towns like Kilimanjaro, Dodoma, Dar Es- Salaam in Tanzania etc., this is what you will hear from the loud speakers: "Bwana Asifiwe Alleluya... (Praise the Lord Alleluia...). Likewise, when you come to the streets of Nairobi in Kenya you will hear the same thing; "Praise the Lord Alleluia...." If you simply, take time to approach or to go near the group which is listening to the preacher and experience the way the Spirit of God is moving the people you will be moved. It is the aim of my essay to show the way the Spirit is so strongly experienced in the present century. As we are going to see in this paper. the Spirit is steering so many people and as a matter of fact, the Catholic Church has dedicated the year 1998 to the Holy Spirit, so as to create an awareness of the importance of this Third Person of the Trinity in our daily Christian lives.

Bachelor of Arts in Theology

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