Bachelor of Arts in Theology

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Healing and Anointing Among The Ewe of Southern Togo: A Pastoral Challenge
(Tangaza University College., 2002-02) Fabien, Sognon
Within any human society, the question of healing is a crucial one. Health is a major concern for all. The longing for healing has been a universal human desire. In Africa particularly, where people are very often exposed to all sorts of diseases, the search for cures is an important part of the struggle for survival. Sickness is thus seen as a threat to health. Naturally, people have developed different methods in fighting sickness. Western scientific medicine has made undoubted progress, which enables people to enjoy a longer average life expectation than in earlier times. kvidence of efforts to maintain health and to overcome diseases in order to prevent untimely death can be found in all cultures everywhere. The Ewe people of southern Togo have also developed different ways of fighting sickness. Among them, sickness is seen as an attack that disturbs the harmony between human beings, the cosmos and Clod. A person declares himself or hersLii. sick in relation to the representation that he or she has of health and this is largely a cultural matter. As Ugueux points out, there is a construction and a cultural representation of sickness as a social phenomenon.' The Sacrament of healing which also has its own structure according to the Catholic Church, does not follow the same process as found in the traditional setting. For Christians, this Sacrament is provided to strengthen the sick and bring them healing and forgiveness. Are Christians satisfied with the Sacrament of Anointing of the Sick when they still have to bear in mind what the healing process involves for them in the traditional sense? flow can both processes be reconciled so that people do not feel lost when they have to go through the process of healing according to their Christian faith?
Moral and Pastoral Approach to Rape and Violence against Women
(Tangaza University College, 2006-01) Ichaberi, Luseka Everlyne
Violence is a common issue in the contemporary world. Nations and communities are seeking ways by which to curb it. It appears to have been on the increase in the past decade. This is not only in Africa, but in the whole world. Generally, when people speak of violence, what comes to mind is physical violence, which includes armed robbery and the use of other types of physical force on the victims there are some forms of violence in which women are the major targets. These include physical assaults like battering and sometimes actual murder. The media carries numerous reports of men being arrested after physically assaulting or killing their wives. Violence against women is also expressed through sextiM assaults, as is the case with rape or attempted rape. The reported cases are mainly extra-familial, that is, cases in which men rape women or girls who are not their own wives or daughters. This does not mean that sexual violence does not take place within families, occasionally, there have been cases of fathers raping their own daughters. Violence against women therefore remains a reality in many parts of the world including Africa. This violence includes a wide range of abuses and harassment, such as physical battering, sexual and psychological abuse, harassment at places of work, female feticides and infanticides, infant neglect, dowry-related violence, female genital mutilation and forced prostitution. Few people recognize that violence against women is rooted in the society where the status of women is not favourable. Sexual violence tends to be seen in isolation as the act of the few perverted sex monsters.
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 Youth's Search for a Home in the Church a Pastoral Challenge In The Church's Mission to the Youth
(Tangaza University College, 2001-02) Luis Dimba, Joao
In the encyclical on the Mission of the Church, Redemptoris Missio, Pope John Paul IT includes the young in the list of priority issues of mission ad gentes. Mission to the youth of this "New worlds and new social phenomena" is being carried out in a "complex and changing reality2 and there are more than enough signs suggesting that the youth lack Christian communities that are sufficiently mature to help them live their full potential. Many youth in the Church need "re-evangelisation" or "new-evangelisation" because, although baptised, they have either not yet developed or have lost a living sense of their faith and they truly live a life far removed from Christ and from his Gospel? The Church has "not yet taken root in the youth." And, the culture of the youth has "not yet been influenced by the Gospel."4 Hence, the youth are still searching for a home in the Church. The urgency of mission to the youth cannot be ignored because both the present and the future of the Church belong to them. On the other hand, the youth, besides having special needs and requiring special approaches they have the right to know God and what He has done for them and for all in and through Christ.'
The Pastoral Dynamics of Alcoholism.
(Tangaza University College, 2001-02) Mutua Malinda, Alfonce
The general organization of this research study is made up of five chapters. The first chapter is composed of a general introduction to the whole work which includes: the background of the problem, the statement of the problem, research hypothesis, objectives of the study, significance, scope, and the limitations of the study. Chapter Two comprises the literature review while Chapter Three highlights the research design and methodology. Chapter Four presents the results and analysis of the data collected and finally Chapter Five gives a summary of the work, conclusions and recommendations.
The Practice of "Trokosi" Shrine Girls among the Ewes of Ghana as a Violation of Women's Right: A Pastoral Concern.
(2001-02) Dogba, Paul Koku
In a real sense, it is peace and tranquillity, which every human being needs in order to survive in a society. Every society has its own way of promoting this peace and justice. It is noted that sin and sinful acts bring disharmony in a society. The Ewe of Ghana are not an exception to this notion. For them, sin and crime does not only violate or militate against the social order but also affects the gods and the divinities who, in order to protect the society inflicts deadly punishment on the sinners. Chapter One of this Essay deals with Historical, Geographical. Cultural, Political and Economic situation of the Ewe with special reference to the areas affected by Trokosi. Chapter Two tries to find out if Trokosi is a Religion of the Ewe. It deals with the etymology of the term, origin of the practice, Trokosi rituals and Priesthood. Further, Chapter Three examines on the effects of Trokosi on the Society. It elaborates on how women's rights in general are violated with special reference to Trokosi. Chapter four deals with the aims and purpose of the practice, which is basically to eradicate crime. It also gives a vivid account of the Ewe Theology of Sin, which may have some resemblance to Old Testament view of sin. In this Chapter Trokosi also aims at giving birth to a new creation (devoid of sin), which would bring up a perfect society. Chapter Five deals with the movements towards abolition of the practice. The government through legislation makes this move. Other National bodies came in but no lasting solution is arrived at. Finally the Catholic Church declares it as a Pastoral issue since it is a matter of faith. The Church has taken over to find a lasting solution to the problem because it violates the right of the "vestal" virgins. This is followed by a Conclusion and the Bibliography.
Death among the Luos of Kenya: A Pastoral Challenge
(Tangaza University College, 2001-02-07) Okwadha, Dominick
The Luo are a Nilotic people with a rich base of traditional knowledge about their cultural beliefs, practices and environment. The Luo of Kenya inhabit the territories bordering Lake Victoria— to the North and South of Nyanza gulf, extending into Tanzania. The Luo are both agriculturalists and pastoralists. Grain, fish and milk make up their main diet. Cattle used to be a chief criterion for judging wealth but today it is scarce. Sheep and goats are also kept. For the Luos, nothing is done without having in mind the Supreme Being (Nyasaye). There is always religious meaning and implication to everything. All things, events and phenomena alike are interpreted in terms of the divine will. Accordingly, nothing happens simply by mere chance. Death too does not just strike a blow without a reason. There must be something communicated by each and every kind of death. The rituals on the other hand are not performed just at the surface level as such. They directly bridge the living to the spiritual world. This essay is focused on the basic principles that underline the Luo understanding of death, the relevant and common rituals and other contemporary issues which need to be addressed in the present society. "Death among the Laos of Kenya: A Pastoral Challenge" is centred on a few questions which seem to be common among the other ethnic groups of Africa. These are the questions on the origin of death and its meaning; what will come after death. It should be emphasized that the concept of death, the destiny of human being and life after death, has been, among the Luo, a part of an orally transmitted wealth of proverbs, songs, myths, prayers, religious ceremonies and various rituals of daily life. The insight I have in order to write this essay is basically to explain that the Luos conceive death as a departure and not a complete annihilation of a person. The person moves to join the company of the departed, and the only major change is the decay of the physical body, but the spirit moves on to another state of existence. Some of the words describing death imply that a person goes "home", which means that this life is Ile a pilgrimage, the real "home" is in the hereafter, since one does not depart from there. Death is cruel, it "stiffens", "cuts down" or "evaporates" a person, even if he / she continues to exist in the hereafter. This explanation doesn't contradict any Christian teaching. In this case, the way the Luos view death is in line with biblical understanding of death. My main concern is the question of rituals. Some rituals are "beautiful" and in line with Christianity. The problem is that of feasting at the time of death, levirate union, the question of where someone is to be buried and the famous present epidemic AIDS. Feasting after the death of someone brings poverty not only to the deceased's family, but also to the whole society. Due to the expense in transporting the body when someone dies should be looked at because it also brings poverty and misunderstanding in the community. AIDS is a serious problem that should be dealt with in a careful way. The mass spread of AIDS in Luoland is mostly due to levirate union and the society being adamant in accepting the real essence of it. Levirate union which most people call "wife inheritance", violates the biblical standard of marriage, which is one — man — with — one — woman affair. It also conflicts with the Christian belief that death means the end of the marriage union. It denies a widow's right to decide her own future and also puts a heavy financial burden on the widow. This is because the way levirate union was practised in the past is totally different to how it is contemporarily practised. I have tried to give some pastoral approach in various issues and some biblical references, which I do hope can bring several Sights in dealing with this problem.
Problem of Marriage and Divorce Among Young Couples
(2000-02) Labila, Placido
Once a Parish priest told me that divorce rate among the Catholics in his parish is alarming He said, 'the more people wed the more they divorce,' Most of the divorcees are among the young couples. Last year, when 1 met three of my old friends in Dar es Salaam, Tanzania, they told me that they had divorced their wives and remarried. Every time one opens a newspaper or switches on a television he/she will never miss something on marriage problems What has gone wrong with marriage institution today? I asked myself. There are numbers of factors, which have contributed to the increase of divorce cases today among young couples. Young couples this work means those who are married from 0-5 years of marriage. In chapter three, some of the factors that cause divorce are discussed at length. It is a result of some research I did in Magomeni and Manzese Parishes, Dar es Salaam, Tanzania. Most of the examples given in this work are from East Africa and few from Zambia. While reading the Post Synodal Apostolic Exhortation Ecclesial in Africa of John Paul 11, the same concern about marriage is expressed in major Challenges emphasized almost unanimously by the Episcopal Conferences of Africa, is the concern of the Christian marriage and family life.
What must I do Jesus...?"
(Tangaza University College, 1999-02) Gamba, Bryan. F.
I have been working for a long period of time with young ixople in educating them to the faith. I have been involved especially in the area of the pre-confirmation and confirmation programmes for young people between the ages of 14 to 17 years old. It has been my observation and the common experience among many religious instructors that young people at this age of their religious formation lack the personal experience of the person of Jesus, as well as knowledge and understanding of who Jesus is. When the time arrives for the young person to confirm his/ her intention to be a committed young disciple of Jesus, one wonders to whom and what the person is committing him/herself. I ask myself: " How can they follow the call of discipleship by Jesus, if they do not know who Jesus is, what He did or said?" This work has provided me with the opportunity to design and produce a user-friendly manual. It was not my intention to draw up a biography on Jesus, but rather, a manual to guide the young person to experience, through reading and reflection on it, the person of Jesus, what He did and said. From this position, the young person will be able to make an adequate response to Jesus and so face life's situations today as a committed young disciple of Jesus.
The Role of the Laity in the Life Of The Church in Mozambique (1977-1997)
(Tangaza University College, 2001-02) Mussirica, Manuel
Lay ministries in the Catholic Church are our point of focus in this Essay. A lot has been written about the laity. Since the time of the New Testament through the patristic period to our modern times, there have always been lay people who dedicated themselves to the life and activities of the Church (cf. Acts 4: 32-35, 6: 1-7). We see even today how much Christ's faithful people are striving to keep up their faith burning as a community, even though the priest may not be there. We may bear witness of their heroic commitment to the welfare of the church to the extent of risking their own short-lived life. But we should also be courageous to confess that all that has been said or we may say about the lay people and their ministries in the Church is just not enough. Despite their active presence in the community, their contribution is not more than an act of contrition for their daily sins. Otherwise there would not be such alarming worry about what the church was supposed to do in the society, in the politics, in the world economy and science, ecumenism and dialogue. It can be sad to hear from a bishop saying his diocese has fifty-three priests, whom he has to distribute to 37 parishes, without forgetting those who are sick who need to be replaced. And when it is time for confirmations, he spends ten months confirming people daily. Sometimes he even fails to confer the sacrament to all due to other commitments he has to attend to. But the question is why should he do that job alone? If he cannot fulfill his duties in due time, others can do it through delegation! Therefore it would be unfair to say besides him there is nobody else who can do something that will contribute to the maturity in faith and salvation of many. The work of the laity in the church since its early ages is of great importance that it should not be neglected. They always raised their voices even in the moments of danger like death, wars. persecution of the church. Through their contribution the church did survive from trials in history. Sometimes through them the church defines its own identity and understands its mission in the world or society. Here we have the example of Mozambique where the church resisted the revolution aggression through lay people. Some of these people lost their lives for trying to defend the Christian community. Therefore the laity are the living martyrs of faith. And today the church is being called to bear witness to its faith in this pluralistic world. How can it make that work unless the laity are included and kept in the church? Mozambican Church is one of those Churches that have suffered martyrdom and terror in the course of human history. Immediately after independence on June 25, 1975, the Church underwent the severity of the Marxist-Leninist revolutionary ideology. Being an agent of religion it was labeled the "opium of the people" and therefore it had no reason of being there. It was striped all its institutions, projects and properties. The places of worship were taken away by the new system of governance and turned into schools and barracks. In short, the church was persecuted. This situation impoverished the church as an institution. It lived without identity and lacked the essential means for its survival. However the Spirit of God sustained it. Enlightened by his light, the church emerged from the trials through the work of lay people. These people proved to the hierarchy officials, to the world at large that the church of Christ was more than possessions and physical structures, it was all the baptized people of God, be it ordained ministers, the laity or consecrated women and men religious. Therefore the church could still exist even without any official recognition from the high authority of the society. It is in this way that the Mozambican Church defined its identity. It became a Ministerial Church, a family in which every member is expected to work for the welfare of the community, each according to his or her abilities and vocation. Our aim in this paper is to give a brief presentation of the role of lay people (ministers) in the life of the Church in Mozambique from 1977 to 1997. This has been a crucial moment for the church and people in Mozambique. Besides the burden of the revolution and the worldwide economic reforms, internal armed conflicts, contributed to creating refugees and several other people were displaced. Natural disasters for example: floods, drought and subsequent famine also characterize this period. Yet amid these confusion the people kept up their faith. They worked side by side with their pastors and the Church grew stronger until it mediated in the cease-fire and peace negotiations in Mozambique that culminated with the Peace Treaty on October 4, 1992. However we may also confess that the traditional structures of the Church are still drawing us backward. They tend to blind us to the presence and work of the Holy Spirit in our lives, communities and daily relationships with God, among ourselves and with the universe. The old structures often make us to think that Christianity and the church are things of the past. Therefore they should not be maintained as they had been as the tradition and Magisterium of the Church teach. Hence we are sometimes tempted to think that all that comes along history of the Church is just extra and not necessary. In Mozambique today, some sort of marginalisation of lay people by the ordained ministers is notoriously taking roots. The situation of the laity in Mozambique is of great concern today. Clericalism has cropped in again. This paper is a pastoral and theological reflection on the life and missionary of the church in Mozambique. It comprises four chapters. In the first chapter we are dealing with the historical background that forced the church to move from its traditional iron hierarchical structures to the option of basic Christian community or lay ministries. It covers the period from 1962 to 1983. The second chapter is entirely dedicated to the experience of ministries in the Church. especially from 1977 until 1990; while the third chapter highlights the actual situation of the laity in the Church, the fourth chapter is the general conclusion and it gives pastoral recommendations for the church.

Bachelor of Arts in Theology

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