Bachelor of Arts in Theology

Permanent URI for this collectionhttp://192.168.4.170:4000/handle/20.500.12342/182

Welcome to Bachelor of Arts in Theology collection

Browse

Search Results

Now showing 1 - 6 of 6

An Encounter between the Lozi Traditional Marriage Practices and Christianity
(Tangaza University College, 2001-02) Likulano, Lawrence Mbapolo
For any culture, be it European, Asian, American or African such as the Lozi to have an authentic and meaningful Christian life, that culture should encounter Christ in the Gospel message and be transformed by Christ in the light of his passion and resurrection. For this reason, the Lozi traditional marriage practices are no exception. However, in the process of reinterpretation of the Lozi traditional marriage practices into Christianity and Christianity into the Lou traditional marriage practices, both parties should be faithful to each other. Our work, therefore, endeavours to discuss an encounter between the Lou traditional marriage practices and Christianity. It is systematically divided into four chapters. In the first chapter, we discuss the origin of the Lou, where they are found, how they trace their descent and their livelihood. We elaborate at length their practices of marriage and what is involved in it. Thereafter, we show how marriage has a socio-religious dimension and how it is linked to their belief in life after death. The approach we have taken in our work is deductive, inductive, descriptive as well as analytical. The purpose of our work is to discover how the Lozi traditional marriage practices can become means by which the Lozi can respond in faith to God's call. For this reason, in our conclusion we make some recommendations which the Lozi should adhere to in their manifestation of Christian life. In the second chapter, we elaborate and explicate in depth the historical background of marriage. We start with Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) as an opener to the Christian understanding of marriage, then proceed to the Scriptures. Later on, we look at the theological and canonical concepts of Christian marriage. After that, we explain the view of the Magisterium on customary marriage. We show the stand of Vatican II on Marriage. Furthermore, we discuss the pastoral situation in Loziland and possible ways of giving pastoral care to couples involved in the Lozi traditional marriage. Chapter three of our thesis examines the impact of Christianity on the Lozi traditional marriage practices from the time the missionaries arrived in Loziland. While in the fourth chapter, we discuss inculturation of the Lozi traditional marriage as a means of transforming it by the Gospel message. We have also made some suggestions pin pointing some Lozi traditional marriage practices which should be outlawed. Finally, we have proposed that in order for the Lozi to have an indegeneous Lozi Christian marriage rite, the Lozi themselves with the help of theologians and anthropologists conversant with the African culture should spearhead this research.
The Mukhanda Initiation Rite Foundation for Suku Cultural Values among the Basuku of the Democratic Republic Of Congo Vis -A - Vls Christianity and Inculturation
(2000-02) Serge, Tsunda
Many African Theologians and Philosophers have dedicated a lot of works and essays on African traditional religions; so, they want an African face of Christianity. The whole question is on the Negro African identity as Christians. "African Personality" of Blyden is very eloquent as he urges Africans to think from the African personality and the culture which impregnates them. This culture is alive and rich as well. It presents a coherent system of institutions and customs, invigorated by ethical and spiritual values. The African is not inferior to anybody, but different in his personality. To promote this African personality, Blyden proposes a threefold program, for instance, the rediscovery of this personality first of all, then its modernization, lastly the definition and the pursuit of some universally known values out of a complementarity of human races Taking into account these words, we have given ourselves the task of looking at some values of the Suku community of the Democratic Republic of Congo. Basuku have their "weltanschauung", their world vision, which makes them distinct from any other culture, but also similar to some. The Mukhanda initiation rite introduces us to this "weltanschauung". It gives access to the Suku culture. Our task in this essay is to give a description of this initiation rite which will create an awareness of traditional values which can help a Musuku grow in his faith in Christ. This awareness will help him challenge as well some practices which alienate the human person. We will give the methodology used to collect our information. An overview of some books will help us reflect more deeply on the Suku culture; a summary of the Kimbanguist Theology, a Christian Church rooted in African traditions among the Bakongo, is very eloquent on the matter of any inculturation. Our conclusion will help us question some practices of the Muldianda initiation rite and give some suggestions. Human race being "project", we believe that a new Muldianda will bring a positive change in practices such as polygamy and mistreatment of initiates.
Witchcraft Belief and Christian Faith Among The Tiv People of Nigeria
(Tangaza University College, 1999-02) Ugbudu, Mark Tiza
Belief in witchcraft is one of the major challenges the Church in Africa is facing in evangelizing the Africans. This was evident during the African Synod when it was said, "...some Christians pray rosary in the 'naming and take to witchcraft in the afternoon".' And the Church in Tivland of Nigeria is not an exception. This is one of the major challenges it is facing in its process of evangelizing the Tiv people. So in this paper, is my attempt to try and see the way this belief in witchcraft does influence the Tiv people and their way of accepting and living their Christian life and worship. And then finally suggest the ways I feel these people could be helped to accept and live an authentic Christian life. In chapter one my aim is to give a general introduction of who the Tiv people are, their concept of Tar (the land) and of a human person. In chapter two, I will be looking at the universal concept of witchcraft in order to help me understand the concept of witchcraft among the Tivs well. And so in chapter three I will focus on the belief and practices of witchcraft in Tiv. In chapter four, I will be seeing the morality of witchcraft according to the Christian point of view and also look at witchcraft mentality and Christian faith: how Christian faith challenged witchcraft belief and how witchcraft belief challenged Christian faith with special reference to the Tiv people. And then finally bring my personal view and suggestions especially how I feel the Tivs could be best helped to live an authentic Christian life in my conclusion.
Islam and Christianity in the Sudan
(Tangaza University College, 1997-02-17) Ochermoi, Louis Tony Okot
Looking around us we still hear the cry for freedom from poverty, wars, political and economical torture, deadly diseases, religious conflicts and tensions. All these and many others were among the major topics discussed during the Special Assembly for Africa, of the Synod of Bishops (10th April - 8th May 1994). Dialogue with Islam and Muslims was among the top important points for discussion and reflection. Unfortunately, dialogue between Muslims and Christians, at local level, has been very slow, hard and marred by the growing fundamentalism of Islamic groups. On the other hand, Islam with its new vitality in the world has become more aggressive, dangerous and challenging for the world, Africa and in this case Sudan. The new Islamic vitality can be seen in the Muslims' re-awakening sense of belonging to the Islamic community (renewal of Identity) and defending of Islamic faith and tradition. This in a way presents the complexity of Islam. This complexity is visible in Islam's presentation of a global project for society in which it is very difficult to separate the political aspect from the religious one. That is why any political advance of Islam in a country is at the same time a religious advance, and vice versa. Yet situations of Islam differ from country to country. One thing we are well conversant with is the consciousness created in the Christian and non-Christian communities about the situation evoked by Islam. Its challenges has evoked conferences, documents, and working groups. All these emerge as responses to search for means of creating and promoting dialogue and better relationship between Muslims and Christians. As a missionary and in particular as a Sudanese, I found the challenge more appealing and motivating. Together with my people we have shared varieties of experiences: experiences of discrimination, marginalisation, slavery, oppression and many others. These lengthy unwanted and loathsome experiences have moulded our attitudes towards Islam and Muslims. Some of these attitudes are positive and others are negative depending on how each individual received the challenge It has been challenging and taxing for me to make this choice of reflecting on the situation of my people. I count this as a bold and positive choice for interreligious dialogue with Islam and Muslims. It is also a challenge to reflect on my own Catholic traditions and their meaning, through a general understanding of other religious traditions and in particular Islam. Therefore, the issue of dialogue with Islam and Muslims brings new light on my missionary work. In this case, if mission work endeavours to bring the Good News of the reign of God in people's lives, then there is no threat from other religions, because those religions are also part of God's reign, even outside Christian churches. This paper thus, tries to present the actual situation lived by my people. It is not a new situation. It is a situation which has been there since the emergence of Islam in Sudan and it is even now deteriorating. The growing fundamentalistic mentality in "Islamic and Christian" communities in Sudan counts for this deterioration. The more the people become aware of the situation the more they will reflect on new ways of relating and coexisting. This then, demands every individual's involvement in dialogue and discovery of new meaning of our faith and dialogue with Islam and Muslims in particular. This work also presents some petty suggestions for the promotion of Muslim- Christian relationship. However, it is neither exhaustive, nor does it assure the readers automatic change to the Sudan's situation Moreover, this initiative support and contribute to the work begun by many people who have paved the way and showed that we need to be open to the challenges posed by Islam and Muslims and hence work together to find means of cohabitation. Finally, it is yet another response and participation in the implementation of the African Synod. The participants in the Special Assembly for Africa, of the Synod of Bishops were all aware that Islam is an important yet difficult partner'. In spite of all this, there is still hope for dialogue and cohabitation and the documents on African Synod testify to this. Life without hope is no life at all. It means that the future is dull or there is no future at all. Hence it is my conviction that one day as we strive together to create a tolerant community, we shall be victorious through, with and in Jesus, who is Immanuel. Love wins all. I
Towards an African Christian Job
(Tangaza University College, 1996-02-21) Ammoti, Mungereza
Since the third phase of Africa's systematic evangelization begun in the nineteenth century,a lot of work has been done by missionaries and promoters of the African mission. However we must point out that much emphasis was put on Sacramentalization other than in depth evangelization. And so we have ended up with massts of nominal Christians baptised but not efficiently evangelised. On the other hand,Africa is experiencing many and diverse problems,famine,drought,ethnic conflicts,economic dependence,political turmoil,disease and solutions do not appear on the horizon. Many of the Baptised Christians,having failed to find answers of their struggle and suffering,slide back to their traditional beliefs which apparently seem to offer some help and consolation. As a missionary,having grown up among my people,the Batagwenda,1 have shared in their struggles of life in situations of suffering. In my theological training,' was amazed to discover that Job of the Old Testament was as well struggling with his own suffering but does not seem to offer us a meaningful answer. It is clear to me that many people in Africa can identify themselves with Job of the Old Testament. As Job needed Christ to give him a meaningful answer to his sufferings,my people also and indeed many Africans should look up to Jesus to give them meaningful consolation in their sufferings. As Missionaries,' started asking myself during my theological training what we could offer to the majority of the people suffering in Africa. Which consolation do we give and how do we preach to them? Many have been confused by the traditional beliefs and now how do we correct them and how do we bring them back to the faith?. This paper is a long reflection on the whole question of suffering. My conviction is that even amidst suffering,we are able to remain faithfill to our faith. However this does not mean that we passively suffer,but where possible we should denounce situations that bring suffering and always actively promote life.
Kamba Concept of God and Christianity
(Tangaza University College, 1996-02) Musyoka, Wasswa
In my life as a student. I have done several courses on African studies. The first time I dealt with this course in school was when I was in secondary school. The course at this time was treated under the title 'African heritage'. In my training as a priest,I did this course in philosophy and again in my first year in theology. I have also done an elective course under the title "African theology" During these periods I have come to realise that many books, articles, and papers have been written on the issues related to african heritage. The key theme on this course has always been "African Traditional religion". Whatever the topic being treated about african these three words have always dominated the discussions. A wide research on african traditional religions has been done by scholars both africans and foreigners alike.From this wide complex field they have come out with different titles on their works. Such titles are like African Theology,Black Theology. African Christian Theology etc. Whatever names they entitle their works, they have a common and central theme namely, to try to dig deep into the african culture. The way of thinking, the way of doing things, religious practices and the perception of God by the at The aim of these works is to find a way of evangelizing the African people so that christianity can be received well in the minds and hearts of the people. The reason why such efforts have been made is that many people have come to realize that something must have gone wrong somewhere when christianity was preached to africans in the beginning.The missionaries and other European writers on african traditional religions bladed it as animism, ancestral worship,full of superstition which was incompatible with christianity. It had therefore to be done away with. This was a big mistake which dealt a terrible blow to christianity for although the Africans embraced christian faith they remained deeply Africans in their. These people who write on this topic try to correct the mistake by trying to understand the African mind and to construct a systematic kind of an idea which makes the african mind understandable and to find a right and effective method which can be used in evangelization. My aim in writing this paper is not to try to do something different from what they have done. It is the same thing but done on specific people of a particular area where I have experienced the same problem. My aim is therefore to try and penetrate deep into the religious beliefs of the Kamba people especially their notion of God with the purpose of discovering some positive values in their beliefs with a purpose of making christian faith more rooted and planted in the minds of this people. The ultimate purpose therefore is pastoral hence the paper is pastorally oriented. It aims at showing the possibility of intermarrying the African traditional religions with christianity.

Bachelor of Arts in Theology

Browse

Filters

Settings

Sort By

Results per page

Search Results