Bachelor of Arts in Theology

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The Numerical Disparity Between Men and Women Of Marriageable Age Challenges the Institution Of Marriage and Sacramental Life in The Church Of Zimbabwe.
(Tangaza University College, 2004) Alfigioh, Tunha
For a long time now, it has been a general concern in the Catholic Church to try to speculate the future of marriage as an institution and sacrament. There has been a big outcry over the instability of marriage especially in Africa. There are many cases of divorce; single parenting and polygamous relationships and all these circumstances challenge not only the sacrament of matrimony but also the whole sacramental life of the Church. However, this paper focuses on one of those problems that are threatening the institution of marriage, that is, the numerical gender disparity between male and female of marriageable age, with special reference to the Catholic Church of Zimbabwe. Not many people have dared to discuss this issue deeply but it is an entrenched reality. The main objective that prompted me to reflect on this topic is because of my pastoral experience I had in a small town called Chivhu in Zimbabwe. I conducted a census of all Catholic families residing in that town and it was from that exercise that I realized the disparity. Fortunately, my discovery helped me to answer the question that I had about why few people were receiving communion during mass whilst the pews were packed. I came to realize that there were a lot of ambiguities around the sacrament of matrimony and these loopholes were barring many people from receiving communion. This sparked a flame of concern in me and it is out of this apprehension that I am presenting this thesis. In order to follow this presentation clearly, chapter one states the problem of shortage of men in Zimbabwe and its consequences. Most of the information used is from my personal fieldwork research. The second chapter demonstrates how this problem has directly challenged the sacramental life of the church in Zimbabwe. The third chapter is a theological reflection. which reviews the issue in the scriptural context, canonical context and ecclesial context. In other words, what does the Church say to the given problem? As I have said earlier own, that not many people have endeavored into this kind of research. It is my hope that this work will stimulate many to try this hypothesis and forge ahead with field research on the problem of numerical gender disparity. Their findings, I.hope will help the Church to find amicable solutions, which will help the church to respond fully to all her pastoral challenges.
Healing Of Women Who Have Had An Abortion: A Pastoral Issue Today In an African And Christian Approach
(Tangaza University College., 2002-02) Massawe, Andrew Dionis
It is during my pastoral year in western part of Uganda, when I met a young woman who had a story to narrate to me. It is her sad story that took my attention to even think of developing it in this paper. The following is her story .. My name is Cleopatra [not her real name], I am sixteen years old. I am a drop out from Kyebambe Secondary School I dropped out of school immediately after the second term of Senior One. The following is what caused my ordeal. It was when I went home for my vacation and visited my boy friend at his parent's home. He told me that he loved me so much and has been waiting for me to come home and visit him. I did not have a perfect relationship with him though. He suggested to me that we have sex since it would make us friendlier. It was not right to have sex with him but I did. After a while I started experiencing some difficulties, and when I went to the clinic, the doctor told me that I was pregnant. When I returned to the boy, he suggested that I should go for an abortion since we all had to finish school In fact, he was the only one who knew about it. Finally, I had an abortion the following week. The minute left the clinic, I hated myself and wished that someone had stopped me. Afterwards I felt like an empty soul. All my life was torn apart for what I was told to do. Everyday I think about it. It is very hard to express my feeling and my thought. She ended her story with tears flowing in her eyes. Coming back to Tangaza College, I had an opportunity to attend a course in pastoral psychology being offered and taught by Rev. Prof Raphael Wanjohi. While discussing the topic on the victims of abortion, it gave me an opportunity to put together the story of this young woman. Her words made me feel a strong desire to develop this work. There is something in our heads that we know and is quite different from what we know in our hearts. One may intellectually know that abortion is wrong, but the emotional fears and terrors may outweigh that knowledge and prevent the heart from understanding and acting on that truth. This was the same with my friend Cleopatra. My approach to the whole issue is about what could be done for the woman in the story above. She is disturbed and in agony because of the pain and loss. Having followed her story quite closely, we became more convinced that, there are many women who might be in the same situation hence development of this work. We are here considering an African as well as Christian perspective on the whole issue of healing of the women who have had an abortion. For, as long as this ministry is ignored, we run into the risk of developing a society of traumatized mothers or women who at the end will turn into other abuses searching for answers that may not be found.
The Impact of Women Development in the Church: Case Study of the Catholic Women at Holy Savior Parish, Kafue Zambia
(Tangaza University College, 2011) Sanicalimba, Kelly
This essay is intended to show the dignity of women in today's society by studying the impact of the service of women in the development of the Church and the society at large. This case study intends to show how women are actively involved in the process of development of the Kafue Parish in Zambia in the Archdiocese of Lusaka. It has been my concern to find out how women have been contributing to the development of the Church in Zambia. In this particular instance, I have looked at a particular case that will give an overview of the role of women in the development of the Church in Zambia. A case study of my Parish, Kafue in Zambia was what I came out with to help investigate this scenario. For sometime, I would say 15 years; I have seen great improvement in the way women are trying to contribute to the development of the Parish. As the number of women joining various organizations that exists at the Parish has steadily increased. I have been asking myself why this is the case. Fifteen years ago it was not like that. This has been my experience and that is what the parishioners who have been attending the Parish are also asking. I AM interested to know what cultural values were embraced at that particular time and if at all they were in conflict with values held by the parishioners and the teachings of the church. What then has changed that their development efforts are being recognized? I am motivated to find out what these channels are that women currently have employed in their contributions to the development in the Church. Have they overcome some stigmatizations or rather stereotypes that were there in the past years? We will also investigate what contributions women have made in the whole area of leadership in the church. We will further look at its theological and sociological implications. It is my view that this paper will also help in further research concerning women in the church.
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.
An Exegesis of Matthew 1:2-16 The Inclusion of the Five Women as a Paradigm For Gender Equality in Christian Life and Ministry.
(Tangaza University College, 2002-02) Lambe, Ferena
Substantially, this is an exegetical investigation that analyses Matthew 1:2-16 in order to expose its original message. It gives particular reference to the inclusion of the five women, arguing that their inclusion is a paradigm for gender equality in Christian life and ministry.
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.
Rape: An Aspect of Violence against Women
(Tangaza University College, 2000-02) Makokha, Paul Kizito
This project or survey presents a study on rape: an aspect of violence against women. Women have at all levels experienced sexual and domestic violence, and been exposed to all sorts of discriminations, abuses, and frustrations among others. One event that challenged and motivated me to write this project sprung from my experience as a chaplain's assistant in the Mathare Mental Hospital. During one of my visits, I came across a Russian lady, Cheryl Rombought, whom I mistook for a volunteer that had come to visit the mental patients. Cheryl acted in a manner likely to suggest that her mental faculties were not well comdinatedA described her as unusual because she was the only European in the ward and had a little hand bag with a few things in, walking up and down, a bit unsettled and wasn't talking to anybody. I felt motivated to consult the sistees desk over her case from where I gathered that she was a patient. Attempts to talk to her were unsuccessful but gradually turned up to be successful. Cheryl shared that, she came from Russia to Kenya as a tourist in 1994, where she met a Mr. Okello from - Siaya District in the Nyanza province of Kenya. They became friends and eventually decided to stay together but later separated after two years. Cheryl had decided to join the parking street community but was rescued by some well wishers who took her to the Mathare mental hospital as the only alternative and option. On enquiring the factors which may have led them to separation; Cheryl shared several episodes of battering, abuses and sexual exploitations. To cut a long story short, Cheryl's husband could bring girlfriends in her presence, sometimes even into her bedroom and above all Cheryl was expected to respond constantly to sex calls despite her poor emotional state. It is possible that Cheryl had ended up on the streets because of these psychologically and emotionally traumatizing incidents as she could be bartered each time she justly raised her voice in protest. Her experiences depicted rape and violations of her sexual rights as a woman. This story is among the many others which motivated me to make a critique on the problem of sexual violations and rape. It is an innate conviction that human society should acknowledge order and harmony in nature. Under normal circumstances, as human persons, we work or act in some order established by nature and whenever we contradict this order then natural harmony is exterminated; as this is exhibited when our environment does not promote human development and progress in all its spheres. For instance, naturally we have established seasons for planting and harvesting; if by any chance one is done for the other then a conflict comes about in the form of poor harvest whose long-term effects may result to related consequences like famine, theft, civil war, opportunistic ailments among others. This happens because of man's initiative to manipulate and control nature. Such a case may also occur when humankind is out to excessively benefit from nature without contributing to its well being like in matters that concern pollution which is raising international concern. The above episodes curtail the initiative to an ideal relationship between humanity and nature whose long-term effects may be apparent in man and woman relationships. Violence of nature and in the midst of humankind is an area of global concern. On one hand, nature is raped and exploited in terms of its resources while on the other hand, human resources like dignity, personality, security, sexuality, love among others are too violated from humankind. This project will attempt to analyze sexual violations in human communities. We shall demonstrate human sexuality as an institution that should be handled with some concerns. All human persons deserve emotional merits which spring from sexual differences. The emotional / sexual gratification between male and their female counterparts should manifest love. Lamentations in need of gratifying, fulfilling and satisfying sexual acts seem to dominate our environment. Women are now claiming that their male counterparts are never considerate; they use force in matters that concern sexual rights curtailing room for love, negotiation and good companionship. The contemporary society testifies that, sexual acts are no longer seen as symbols of love but of hatred and violence. Women are crying for liberation from the cultural ties that promote violence and deny them sexual fulfillment. These acclamations are visible in our dailies and other forms of social communications. We affirm that a day can never pass without a case of domestic or sexual violence reported. The saying that goes, "a problem talked over is a problem solved" defines the prime purpose of our project as far as creation of awareness is concerned. This project is meant for educational purposes. This awareness will make women accept that rape is not just a theory but a concrete matter that is visible in our environment and anyone at any time risks being abused sexually and women are most hit. This awareness will also serve as a witness to the younger generation who risk being taken up by the effects of sex-revolutions which may make them more vulnerable to sexual violations and abuses. All who will come across this project will realize that sexual violations to a greater extent provide psychological dynamics on the part of the acsa ilants, hence legally victimizing them may serve as a disciplinary measure but not a long term solution to the crisis. For this matter, administration of some healing at the psychological level could also be recommended for the victims of rape and assailants. Another vital factor that inspired us to present this project as far as awareness is concerned was the spirit of arreptance. The assailants cause a lot of harm in the society; their presence leads to discomfort as the victims are demoralized to a visible extent. We notice and consider that it is not easy to accept a harmful person in any human community, but we are challenged to accept such harmful persons in our human communities and help them to accept that they are part of the society. In case the assailants feel the spirit of belonging and acceptance, they may gradually transfer their harmful energy to other matters of significance. DIVISION OF
Role and Empowerment of Women in the Family
(Tangaza University College, 1999-02) Korambu, Stephen Muriithi
This essay is divided into five chapters which deals with some specific role of women and how they can be empowered within those roles. Chapter One: Discusses women's workload, women's central roles in the family: domestic, education, socialisation and empowerment of women in those roles. Chapter Two: Will deal with women's economy and the family in Nyeri and women in economic labour market and its impact. Chapter Three: Discusses women's role in the family health care with some focus on empowerment in this area, and women and lily/AIDS. Chapter Four: Focuses on domestic violence against women in the family. Chapter Five: Discusses religious role of women in the family, focusing on catechesis and evangelization, Church's teaching about women, and Church's pastoral approach in empowering women. The chapter will also deal with the observations and recommendations which have featured in different chapters of this essay, and end with a general conclusion.
Poor Representation and Participation of Women In Political Decision-Making Bodies A Challenge To The Church
(Tangaza University College, 1999-02-12) Mutasingwa, Alexus
The problem of under representation and participation of women at top levels of political decision-making bodies is a fact nearly everywhere in the world. By decision-making bodies I mean the government under either an executive president or prime minister. Other bodies are those such as parliaments, senates, cabinets of ministers and diplomatic offices. Members of those bodies are the most influential people in deciding how things should go in their countries and between their countries and the international community. They represent the rest of the population, which entrusts them with a responsibility to govern and make decisions for the interest of all people whom they represent. When we look at the composition of such bodies, we quickly notice male predominance and either total or a nearly total absence of women. Decisions made by those bodies are mainly made from a male perspective with almost no regard for the interests of women. That is not right, because men and women share equal dignity and status with equal rights in the societies. When one group is undermined and excluded from taking part in making decisions which affect it, is that justifiable? In many societies, women are denied their natural rights and are subjected to oppression and exploitation. That kind of relationship has been taken for granted by both men and women without questioning it. Right from childhood men and women see each other in terms of superior and inferior. Some activities and duties have been distributed according to gender, even if what has been assigned to one gender group can be better done by the opposite gender group. The Word of God challenges us to eliminate all forms of discrimination and promote justice and equality in all aspects of life. Love was the main theme in the teaching of Jesus. That is what he ordered his followers to strive for and try to spread. It is a duty of the church to ensure that the plan of God and the mission of Christ are fulfilled. It has to ensure that justice is done to each and every human person in the world. The exclusion of women or their poor participation in decision making is a justice issue. It goes against the Christian values which the Church stands for. That calls for measures to be taken to redress the situation. That is why the title of this work says that "Poor Representation and Participation of Women in Political Decision-Making Bodies : A Challenge to the Church ". By the Church I mean especially the Roman Catholic Church, but also all those who call themselves Christians and believers. The privilege of doing my theology studies in Kenya made me realise that Kenyan women are no exception from those of other parts of the world. I followed the events of the 1997 general elections in which many women took part. However, quite a few of them won seats in the parliament for instance. I listened to their complaints, I read comments by political analysts and talked with some voters. All that I learned inspired me to know more about women's concerns. I also attended a seminar course on the topic at Tangaza College and finally I decided to write my long essay on it. My experience in Kenyan politics is short but quite rich. Due to the rich experience I have had, I decided to write my paper with a reference to the Kenyan reality. The paper is divided into three main chapters. The first chapter deals with the analysis of the problem, making a kind of survey. The aim is to find out the intensity and the extent of the problem around the world and in Kenya in particular. The question to be asked is, what prevents women from taking part in political decision-making bodies? We shall also examine whether there is any significance in having women politicians or not. Chapter Two will try to make us aware of how the problem poses a challenge to the Christian faith. It will also show us how God views people and their problems and what the role of the church is and liturgical celebrations regarding the human situations. Chapter Three will try to offer some pastoral suggestions and possible solutions. An attempt will be made to give suggestions with concrete ways of going about them. This will be followed by a general conclusion. That will include an assessment of the situation and highlight some indicators or signs of hope for solving the problem, hence a brighter future.
The Role of Women in Society
(Tangaza University College, 1998-02-16) Kamande, Elijah
Women have both legal rights and access to existing means for the improvement of oneself and the society. They are the key players in the well-being of society. They have a role to play in food production, processing, storage and preparation. They perform sixty to eighty percent of all agricultural labour, and ninety five percent of all domestic labour. At homes, they draw water, collect firewood, feed and take care of all members of the family, the sick and the aged people alike. In many Churches, they perform most of the manual and welfare services which both sustain and develop lay women. In most cases, such tasks are undertaken without access to modern tools, training or credit facilities. Inspite of all their efforts, their work is rarely given monetary value. All these data were received from researches I carried out during my May-August 1997 holidays at Wema Parish in Lamu (Kenya), as well as December holidays at Kariobangi Parish (Nairobi), Gaichanjiru Parish (Murang'a) and Nyeri Cathedral. I had prepared some questionnaires which, after explaining their purpose, I distributed to the faithful for answering. • I had some irregularities, but at the end of the day. I got what I was after. The collected data, which reads as follows, indicate that women's burdens are the greatest. SOCIETYin school enrollment by girls. However, despite the fact that only thirty percent of the three to five year olds participate in early childhood education programmes, participation by sex has been constant between 1989 to 1990 at fifty one percent for boys and forty nine percent for girls. In Kenya only, female enrollment in universities rose from fifteen percent in 1973 to twenty four percent in 1987 and twenty eight point seven percent in 1991. Since then, there has been an active involvement and interest of women in politics. Actually, thirty percent of the legislative body in Kenya are women. Further studies reveal that since 1991, there has been a steady decline in the proportion of girls entering universities in the country, reaching twenty seven percent between 1992 to 1993.2 1 have cited Kenya only as an example, otherwise the same problem is recurring in other African countries and world at large. Statistics and daily experiences of women subjugation made me choose the title of my essay as it reads. My major objective is to revitalize and empower, with an ever living force, the role and place of women in society who have been subjugated for generations by male domination. I aim at bringing an awareness to women that they should not only be seen, but also be heard.' Many people may not immediately know how they are subjugated, but the truth is manifested in the world media and daily experiences. In Kenya, there are many women liberation movements, like Kenya Anti-Rape Organization, Economic Empowerment of Women, National Council of Women in Kenya, Kenya League of Women Voters, International Federation of Women Lawyers, and Feminist Theologians among others. All these organizations and movements are concerned with women's equality and rights, and with overcoming injustices such as women domination by men - which is largely unquestioned, exclusion of women from decision making bodies, discrimination of women in politics, economic, legal, worship and educational spheres, sexual assault of women among others.4 They aim at sustaining improvement in the wellbeing of the individual as well as bestowing benefits to all. They also intend to terminate all cultural prejudices, discrimination, sexism, female harrassment, use of women as objects for advertisements in business sectors by educating them about morality, male domination of women, racism and other similar atrocities, which in one way or another, have caused 'perpetual' subjugation and instrumentalization of women in all walks of life over a lengthy period of time. In this essay, I will take into consideration such problems and their possible remedies discursively within four Chapters. In the first Chapter, 1 will consider the problem of language and its current usage. The way we talk discloses what is abundant within us. Unless we speak out our minds, none can either know what our thoughts are or our attitudes. People's language really can delimit peoples worth. This has happened to women who, for many generations, have been victimized to male domination and are reduced to second class citizens. It is for that reason I consider language as a door through which one 'enters' into a person. This chapter ends with viable suggestions to remedy the problems surrounding the use of exclusive language, instead of the inclusive one. The second Chapter considers some possible root causes of women's delimitation. I will trace this problem back into the Jewish traditions and ancient Greek culture. These two influenced the patristic, medieval, modern and Contemporary mindset of Christian ( Catholic ) theologians. To find a remedy to the situation. I will consider the Gospel Message as cardinal in posing challenges to people's cultures; although the two named cultures had a sensible role in the composition of the scripture. The third chapter, will pay recourse to the doctrines of the Church and see what she teaches about women. It is from this period that the Church started considering women as human persons, through the influence of the personalist view which replaced the former classical view. The fourth chapter will concern Africa. The point of departure is African traditions for the interpretation of the present treatment accorded to women. In contrast, today women are realizing their own giftedness and worth within society. To better that emerging awareness in future, I will give some suggestions after my personal evaluation. That will be followed by conclusion. Before I embark into the contents of my essay, I invite all my readers to it with an awareness that the problem of my concern is a pastoral one and many scholars are devoting their efforts in revitalizing the dignity of women as well as suggesting a pastoral theology that affords sameness within society. Some theological reflections proposed in this essay are not definitive. They are subject to evaluation and further refinement. It is my sincere hope and believe that this essay will serve as an -eye opener" or the basis for further theological explorations in the pursuit of revitalizing the dignity and rights of women. I confidently say that because I am fully informed that our Christian faith does not warrant any sort of SOCIETYsubjugation or instrumentalization to any human being. All were created in God's image and likeness, Gen 1:27, and therefore there is no male or female, circumcised or uncircumcised, slave or free, Gal 3:28. Instead, we are all one in Christ. No one is more human than the other. Equal human rights and dignity are, therefore, imperative. 4

Bachelor of Arts in Theology

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