Bachelor of Arts in Theology

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    Men Homosexual Prostitutes in The Kenyan Coast as A Challenge in The Society with Particular References to The Men Prostitutes Mombasa, Kilifi, Malindi, Lamu, Ukunda, And Watamu
    (2002-02) Matekwa N., Cyril
    Homosexuality really is a question. It challenges us in different ways, according to our own personalities and relationships. The challenge hits us at the deepest, most hidden level of ourselves: how do we handle our own sexuality? And today with knowledge of Freud, we have to admit the issue is neither simple nor straightforward. The homosexual question brings a lot of a variety of responses, some people react strangely, even violently. In fact one of those reactions finally clinched my decision to write this paper. The incident itself is not very important. But it struck me as a sign of such ignorance and such unwillingness to think that I felt I had to communicate what I myself had learned from observation and interviews. These are my simple thoughts on the homosexual men prostitution after many years of observation and later on interview with them. These is what prompted me to write the paper on homosexual men prostitutes: It is a delight subject, one that people did not mention a few years ago. Today everyone talks about homosexuality even on television, but not openly in Africa for it is still a taboo. Yet the word covers a wide range of experience, and the debate is growing heated and often confused. We conclude that the most useful thing we could do would be to provide some information. We did not feel it was our job to make judgments. During the past few years, in literature in films, and on television, a subject that was long a taboo has been brought to the public-homosexuality, although it is still a taboo to most African people. This is real progress, because homosexuality is a fact of human life, it would be dishonest or hypocritical to ignore it. But the new openness carries a build-in risk of oversimplification that leads to caricature, segregation, or defensiveness. In my interview, I conclude that; knowing and observing the male homosexual prostitutes, may dispel a few prejudices and falsehoods. A man who is a homosexual is not responsible for his situation. He has not chosen it. Thus it would be entirely unfair to censure him, as if homosexuality were a moral defects, his own fault. It creates some problems for him, which may be more or less dramatic, more or less obvious; but he is not a being apart. Homosexuality is not an illness in the usual sense of term. It is not something that strikes you at a particular moment and disables you temporarily, or for a long time or for the rest of your life. The majority of homosexuals feel it is at ease "to some extend, but hardly ill." It is not a mental illness. Homosexuality is the result of an anomaly of effective and psychological development rooted in earliest childhood. (Except in very rare cases, no physical or organic causes can be debated). A small minority of homosexuals feel it such a basic element in their unconscious that they make aggressive claims, scorning heterosexuality as "inferior" or confusing the issue with political ideologies. It is hard to accept but it is quite obvious, the Father of a family does not feel the same affection in his son as he feels for his daughter-simply because the first kind is "homosexual" while the second is "heterosexual." This is normal, common point of departure. But for varied and complicated reasons, a child's emotional development may be thwarted; the erotic impulse may not lead to the normal free desire for the "other." Or perhaps such development occurs, but it is distorted and chaotic. There are also many heterosexuals who are not "normal." Two homosexuals can have a relationship, though transitory, of real love, even of charity. At the same time certain heterosexual relationships even among married couples, have little to do with love. The problem of a homosexual is by the example he sets, by the disorder he suggests, by the dissipation he represents- is a danger. From the moment the homosexuality becomes a danger, as it certainly is today, we must fight this concur. We must fight the forces that have led people down such paths- true but we must fight the scum who parade these disorders around and sing their praises. I hope I have made my purpose and orientation clear. This paper will spell out a position, which will perhaps shock certain readers. But I will not challenge traditional ideas just for the sake of argument. As a saying goes, "I know what I am talking about." There are people struggling with the problems of homosexuality. I have tried to understand not just the stories but also their impact on me. In the psychoanalytic sense it was "counter transference." Obviously I can no longer think of the homosexual question in the old simplistic, superficial way. "Traditional ideas" were deeply rooted, but they could not stand up to experience. I would like to share the results, subjective as they are, of my personal evolution.
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    Begging: A Challenge to the Church in Kenya.
    (Tangaza, 2002-02) Oduor, Maurice
    Human life is a gift from God, the sole Creator of all that exists (Genesis 1:27- 28). For this reason, it is something precious which has to be handled with great care. Nevertheless, at times this care is so minimal that more often than not, each person is more concerned about his / her own welfare and not of the other. The world is full of Cainine attitude. The Lord asked Cain, where is your brother Abel? He answered, I don't know. Am I supposed to take care of my brother? (Genesis, 3: 4-9). Cain knew the injustice he had dealt his brother and was not ready to take responsibility even over his dead body. In the world today, it is a matter of survival for the fittest. News of war and refugees seeking for a place to settle occupy a considerable space in the daily newspapers. For instance, the Afghans fleeing their country in fear of the United States of America attacks, the killing of Israel tourism minister Reharam Zeevi followed by Israel threats to Palestine that Arafat must hand over the assassins or face harsh retribution. Kenya, for example, hosts thousands of ref-Lines from various countries such as Rwanda, Burundi and Somali. Situations of war lead people to become destitutes while others, even though not real destitutes still want everyone to know that they have problems hence in need of help. One of the Little Sisters of St. Francis dealing with refugees had this to say, When people are displaced by war, they become desperate psychologically so much that even those that are able to do some work simply sit to be dished with money, food and clothing freely. According to them people should help them and so they keep knocking at the office for assistance'. Begging can be an attitude in a person. All in all, whether people beg out of the desire to acquire more, or out of real need for basic provisions, the truth of the matter is that, begging is a reality today particularly in the third world countries. This becomes a big challenge to the Church whose mission is that of Jesus as He described it, The Spirit of the Lord is in me. He has sent me to proclaim liberty to the captives and recovery of sight to the blind, to set free the oppressed and announce that the time has come when the Lord will save His people (Luke 4: 18-19) The Church exists so as to continue the mission of Christ and therefore faces the challenge of finding ways and means of bringing hope to the hopeless, particularly to beggars scattered all over the world.
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    Who Is My Neighbor? A Challenge In Our Modern Society. A Study of the Parable Of The Good Samaritan (Lk. 10: 25-37).
    (Tangaza University College, 2001-02) Mwangi, Moses
    "Who is my neighbor?" If this question was asked to an average Christian about tthe meaning of the parable of the Good Samaritan, perhaps they would answer straight away, "You should love your neighbor". At the surface level, this parable may not be problematic to most people. But if one goes deeper into it, one may be surprised by its twofold meaning. The challenge now before us is to try to answer that same question: "Who is my neigbor?". The major aim of this essay is an endeavor to show that the widespread inability to show authentic love remains a big challenge today. A close look in our society reveals that human nature has not changed much. All cultures, modem and ancient tend to draw boundaries between themselves and others. The temptation to draw the line, to dare someone to step across it, seems to be a universal human phenomenon. But can this stereotype sort of 'mentality' perpetuated by humankind since ages be allowed to continue?. It is this type of behavior that will be challenged in this essay. The pious Jews of Jesus' time were complacent as far as to whom they had to regard as the 'neighbor'. When Jesus comes along and as it was normal for him to be asked difficult questions, the question about the neighbor arose. It is in this parable of the Good Samaritan that the values of Jewish people are challenged to the core. Can this parable today challenge our established values?. For the Jews of old, the term "Neighbor" was not inclusive, for they regarded the neighbor as a term of limited liability. What about us today?. Where and to what extent have we drawn the line?. The answer to this question can be understood if we consider two things: The first is, when Luke the evangelist wrote this parable what was his point?. Secondly, We know that this parable had its origin in Jesus and it would be appropriate to ask ourselves: What was Jesus' view or what lesson did he want to teach?. Every evangelist has his audience or readers. When he writes his Gospel, his theology has certain perspectives. Therefore, in this essay, the theological significance of Lk 10:25-37 will be highlighted. It is in it that we will see a kind of response that is expected of the readers. A kind of choice that one makes determines whether one is on the side of Jesus or against him. We should also allow this parable to interpret us together with our situation and challenge us into action. The author has employed a kind of methodology that will render the Gospel message of Good News to be intelligible to those Christians who take seriously the practice of reading and studying the Bible. This methodology will be descriptive, comparative, and exegetical in nature. In order to make the Gospel message of Good News a reality, we have to present it in a way that it can take deep root in the African soil. In our application section we will employ a kind of theological method of adaptation and inailturation.
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    Single Motherhood and Its Impact on Society: A Kenyan Situation
    (Tangaza University College, 2001-02) Ndwiga, Boniface
    In our traditional African society. single motherhood was not an issue because of the then profound sense of communitarian life and clan systems. Today in our society, single motherhood is an undeniable fact. The phenomenon is now taking Africa by storm, and it is highly prevalent in our African urban centres. It is a phenomenon that is greatly affecting the whole institution of marriage, the Church, and the society- as a whole. For this reason, it is a phenomenon that is calling for urgent study and action. Today we talk of modernization, urbanization, economic revolution, freedom, gender sensitivity, and so on. These are not just mere ideas but issues, which have a bearing on the. ground. They have affected all sectors of life, and the family has not been spared either. Today, single motherhood is not a strange vocabulary. It is a reality, a fact that is to be faced and understood, as well as a challenge that needs to be addressed. This piece of work is not an elaborate study on the phenomenon of single motherhood, but rather some of the effects it has on the society, the Church, and the family. My study concentrates more on the poorer side of the group, those from the low income-earning neighbourhoods. The study also seeks to see the effects of this phenomenon on the children of single mothers. 'hese children mostly live under psychologically disturbing circumstances. Although the study concerns single mothers, the writer observes that there are also single fathers who have their own stories to tell. ['hey too stand in need of attention and care Thus, it would even seem more tidier a work, if I talked of single parenthood instead of just single mothers. Nonetheless, it is not that I intend to ignore them, but I wish to concentrate on single motherhood for more focus and precision. It is my hope that through this piece of work, my readers and myself will be more enlightened and rise up more strongly to face this phenomenon with more understanding, love and empathy.
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    The Traditional Religious Leaders among the Gogo Society Of Central Tanzania
    (Tangaza University College, 1999-02-12) Chilala, Mlabu E.
    "My son; for the contemporary generation and this religion of yours, it is very difficult to understand and appreciate what has been done and what is being done by the real traditional diviners". It is a statement by an old lady, about eighty years old, called Chando Msonjela When I was interviewing her, in detail about the traditional religious leaders in the Nyambwa community she was not comfortable, because it is her belief that the world we are living is quite different from the world she lived; we are living in a chaotic world. The reasons being that, there is no respect for the traditional customs, traditional religious leaders are becoming fewer and fewer and most of those who are calling themselves traditional religious leaders are not true diviners but liars. Her world view is just in a small village called Sanza and other neighbouring villages in the Eastern part of Singida region in Tanzania. Mama Chando, was trying to express how it is becoming so difficult for the new generation to value and appreciate the traditional religious leaders in the Nyambwa community; this community is part of the (logo society in central part of Tanzania. The Gogo society is divided into two main communities, the Nyaugogo community in the eastern and central part of Dodoma, and the Nyambwa community which is in the western part of Dodoma and the eastern part of Singida region, situated in the Central Rift Valley . These two communities speak the same language but they differ in accent and some few expressions of words. As a result of my interviews from experienced elders of the Nyarnbwa community and going through different books, I hope that this paper will be helpful for us to understand about the traditional religious leaders in Africa, using the Gogo society specially the Nyambwa sub-group, as a case study. In this paper I will try to explain the reality of the African traditional religious leaders, their existence, role and how the African communities looked at them. Explaining the past about these religious leaders it will not be enough without trying to see , what is the attitude of the contemporary society toward them. Having an idea of who are these religious leaders and their importance to the African societies it will not help us, unless we pick something from them that could help our Christian priests and the whole Christian community at large in their Missionary work. The song of inculturation will not click to any mind, unless the wisdom and knowledge of the African traditional religious leaders is consulted,since their wisdom is the foundation of the African beliefs. It is my hope that, something positive and educative from the African traditions will come out. With open and critical mind we will be able to understand the African traditions, which later on is going to be very helpful for our missions in Africa.
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    Socio- Economic Empowerment of the Marginalised Women in the Society
    (Tangaza University College, 1999-03) Muriithi, Kamara Simon
    The purpose of this Full Project Thesis is to research the factors that causes socio-economic marginalisation of women in the society and how they can be empowered socio-economically. This will be only be limited to Ruiru Catholic Parish which covers the whole Division..The researcher has worked in the Parish as Social Minister, for sometimes and therefore his personal experience will contribute a lot to this Project thesis. The researcher encountered the women at working areas in the Parish. The women inhabiting this Particular Parish can be categorised into various groups. There are those who are married, single mothers, windows and divorces. Our research will try to cover all the above women classes, since in each category, we have the socio-economic marginalised women among the five mentioned groups. This chapter will deal with; Geographical background, flistorical background of the inhabitants, Background of the problem, Objectives of the research, Assumption of the research, clarification of terms and organisation of the research. Chapter one deals with background of the Ruiru Parish and historical background of its inhabitants. The chapter also is elaborating about the background of the problem, statement of the problem, justification of the problem, research question objectives of the research, research assumptions the scope and limitations of the research and finally, the key words for the research are clarified. Chapter two has outlined the literature review of the project research while chapter three is informing us on the research methodology applied. Chapter four deals with the data analysis, i.e., on the results and discussions. The last chapter, i.e., chapter five is informing us on the kind of project proposal proposed for this research. Pertaining to this full scale project thesis we have tried to make use of both qualitative and quantitative approaches whereby we integrated them with the see-judge-act methodology. The time we had was short and so we cannot pretend that this work was exhaustive.
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    Cross-Cultural Formation of Future Missionaries in the Context of the Society of African Missions
    (Tangaza University College, 1999-02-12) Pociask, Janusz
    In this long-essay I will try to present my views on cross-cultural formation of future missionaries. Because the topic is very broad, I would not be able to exhaust it, so I will be rather selective. Also, I was encouraged by my tutor to narrow the topic to the formation of future missionaries in the context of the Society of African Missions. By doing that I was to contribute to the future formation of students within my own missionary institute. Nevertheless, I hope that the key issues in the areas of cross-cultural formation highlighted here are universal and can be applied, understood and read in the broader context of any missionary congregation. In the first Chapter I intend to show the need and novelty of cross-cultural missionary formation as well as existing Church documents regarding this topic. In the following Chapters I will try to follow the methodology called SEE-JUDGE-ACT. Therefore, in Chapter Two I will briefly describe the present developments regarding cross-cultural formation in the SMA context, presenting what has been done so far and how the formation is carried out in practice. In the Chapter Three I will evaluate critically the present recruitment system and things the formation system lacks in preparing well-formed candidates to missionary priesthood. Also, I will take into account such things as inculturation of formation; preparation for being witnesses to the people; preparation for a collaborative ministry and formation within the Charism of missionary institutes. In the last chapter I want to point out some general guidelines for future adaptation and implementation of new changes in different SMA houses of missionary formation. The purpose of this paper would be rather to encourage existing international houses of formation to look for their own solutions to their particular needs and ways of improvement.