Bachelor of pastoral theology Theology

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Devil Worship: Myth or A Reality, It's Effects on The Church.
(Tangaza University College, 2003) Mroso, Hubert C.
People have tried to dismiss Satanism, saying that Satan is only a construction of the Christian church; so, Satanism is only an invention of Christianity. That is missing the broader point. Christians didn't invent Satanism. There is always a Satan, an adversary in every culture. There is always a figure who reprints dark side, the unexplored realms, the prideful beast who defies the norms. Satan has perrneated every strata of society insidiously. He has infiltrated sacred and educational institutions, political movements, social and intellectual gatherings and NGO'S. Those who are involved with Satan are known as "Devil Worshippers". They come from all status; the rich and the poor alike. The devil is the fallen angel and his kingdom; his attraction is temporary and passing. Devil from the Greek word (diabolos) means divider, and Satan from the Hebrew. The bible mentions sixty five times the wiles of deceits of Satan, the devil, the evil one, and prince of this world. The attractions to devil worship are riches, power and prestige. As great as the devil powers are however, they are under the dominion of Christ who has imparted to his Church the power to forgive sins and to drive out demons. The Religion prescribes certain Rites, and these rites are always bloody. The popular Hollywood portrayal of the Satanist is that of the blood drinking and baby killing Monster, reciting the black mass and having lots of orgies. Serving a deity that can manifest itself in all sorts of powerful and scary foams. Practicing magic, casting spells and having the power of the supernatural available at their finger tips. The Satanists claim that Christians waste their lives in prayer and submission. God on the other hand, generally represents conventionality predictability, the safety of normality, and the comfort of the larger group and the rewards of staying within the bonds of propriety. In Kenya, Satanism and devil worship is not without mentioned. The Kenyan government's setting up a committee which was later elevated to a commission of inquiry to look into satanic practices proves that the constant claims and allegations of cultism and devilish rituals were serious enough to warrant serious investigations from as early as 1994.
Paul's Concept of Justification According To Rom 3:21-26 And the Problem Of Fundamentalism
(Tangaza University College, 2003) Ndatta, Kamrata Emmanuel
Roman 1:16-17 is the statement of the thesis as it introduces the thesis with key words explained in the thesis, like righteousness of God, faith and salvation. These words are very important in the Gospel of God proclaimed by Paul boldly to all people. For Paul, the new righteousness that is necessary for salvation requires faith. This distinguishes it from the old way of being righteous, and the new way that comes through faith in Christ Jesus. In explaining the righteousness of God, Paul touched the whole Christ event as the only way for salvation. In doing so, Paul through rabbinical techniques uses the Old Testament liturgical words to show the whole process. The gospel that Paul preached has a divine force that brings salvation to the believer. Something different from the righteousness that comes through the recommendations of the law. The meaning of the term righteousness in both ancient civil society and Jewish religion has got similar meaning. The observance of the law and the duty bound by it, are pertinent to being righteous (right conduct). The righteousness of God has a relational aspect, as there are parties involved, as a there is faithfulness between them. But when used in the religious circles, righteousness adds on it truth, mercy, faithfulness and salvation. To be in good standing in civil society and salvation could be easily distinguish by the term same righteousness. God was seen as a judge, and rectitude was determined by what one does.
Collaboration: A Missionary Vision For Ministry in The Parish
(Tangaza University College, 2003) Iviuge, Edward
In the Catholic Church, the Parish is a unit of the local Church (Diocese) in a particular area. It is the community of Christ's faithful, a communion of God's family under the leadership of the priest who is a representative of the diocesan bishop (the Chief Shepherd). This unit comprises the ordained ministers (clergy) and the laity (the faithful). Both the ordained ministers and the laity are called to ministry in the Church which is service in the manner of Jesus Christ. It is working together in a collaborative manner. Both clergy and laity are called to actively participate in the Church. Ideally there is no one group that is meant to give service while the others are passive recipients. In many parishes, however, the priests are controlling every aspect of church life. They do not appreciate lay involvement. This situation makes the laity to be objects of service, and the priests subjects of service. The parish, as community of Christ's faithful, should be a sign of unity and communion where service is given and received by all. Both laity and clergy are called to be the subjects and objects of service and since both form the Church, which is a community of service, they are all called to contribute to the building of the whole community as parts of the same body, with Jesus Christ as its head. This calls for collaboration on the part of the Christian community if it is to respond faithfully to the missionary mandate of Jesus.
Christian-Muslim Relationship: A Challenge to The Roman Catholic Church In Zanzibar
(Tangaza University College, 2003-01) Renatus, Karumuna
There are many problems that exist in many parts of the world due to lack of dialogue. In some parts there is a predominance of Islam that appears to give little room for other religions. In these places, there is recurrent tension and confrontation between Muslims and Non-Muslims. Such tension is likely to lead to alarming problems, calling for concern about the future of the people in such tense circumstances. In this regard. Christian-Muslim animosity in such places as Zanzibar may be said to have multiple causes namely; external influences, uncompromising •diwah' activities, and the internal political situation, inter-ethnic factors and economic issues. For example, Unguja is relatively well off economically while Pemba drags behind in social-economic development. Geographically, Zanzibar is situated in the Indian Ocean, and comprises of two sister islands namely Unguja and Pemba that are found on the eastern side of East African coast (See Appendix II, liii, lit). However, since 1964. Zanzibar united with Tanganyika and formed one nation currently known as Tanzania. The indigenous people are from mainland Tanzania. They were fishermen. Later businessmen came in from the Middle East. They participated in slave trade. Many people were taken from different parts of Africa, especially central, southern and eastern Africa, and settled in Zanzibar before they were taken to the Far East.
Youth Crisis in Nigeria: A Pastoral Concern
(Tangaza University College, 2002-02) Anene, Ambrose Onyekachukwu
"Knowing that you are young is enough for me to love youl" This is the magic statement of St. John Bosco, which made me reflect on the situation of the young people in the world today and in Nigeria in particular. Since I came in contact with the Salesians in Nigeria in 1989, I have developed a great interest in the affairs of young people. Between 1990 and 1991 I was working with youth in schools, parishes, and youth centers as an aspirant to the Salesian congregation. From 1992 when I started my pre-novitiate until 1998, I was actively involved in the work of animation of youth groups, teaching in schools, organizing seminars, working in the youth centers and parishes in three different cities, Akure, Ondo and Onitsha During these years I came in contact with different kinds of youth from different ethnic groups, religious beliefs, and family backgrounds. Most of them expressed the problems, miseries, misunderstandings and crises they encounter as youth in Nigeria. From May to August 2001, during my holiday in Nigeria, I was able to meet some youth from the cities of Enugu, Onitsha, Lagos, Ondo and Akure who shared their ideas and problems with me. Through these contacts and my previous work, I have been able to grasp more deeply their situation in Nigeria today.
Youth and Vocation Promotion
(Tangaza University College, 2002-02) Nyalazi, Ruth Christine
Our true and ultimate meaning in life is God who is able to bring us to the realisatiorpof who we are and what our human destiny is in the real sense. Our life is a gift from God. God who created us in his own image and likeness, wants us to become the best we can and to make our world a better place. All of us are created with a particular purpose in life and to co-create and to sustain life in different and various ways. We often ask ourselves in life: How can we know what God wants of us? How can we discover the gifts God has given us? In the family, the basic unit of human society, we experience our first encounter with life in human society. The invitation to full participation in life begins here. As we grow up, we feel the need to be involved in life beyond ourselves, to contribute to the growth of the human society, to care for God's creation and to be life giving. There are challenges to embrace a life that is life giving. To say yes to life and then to live it, we need someone with whom we can share about ourselves and our vocation in life. Vocations are currently flourishing in Africa and this is a blessing. However, it calls for a lot of prudence and courtesy in helping discern genuine vocations. Looking at the situations we face in Africa, we need to assess the surge in vocations with other socio-economic factors like rising unemployment, low standard of education. poverty and war. We need to assess properly the motives of those opting for Religious life/Priesthood. This is a challenge to most African communities, but God calls us from where we are, in the situations we are in. to serve him in diverse ways. No vocational choice is better than the other. Consecrated Iife is an option that is not so much understood in most African cultures; yet more and more young people express their desire to embrace it. How do we help them answer this calling, especially the call to Religious life/Priesthood? This paper will serve as a manual for vocation promoters who need first to know what it means to be involved in this ministry. In Chapter One, we will try to define what vocation is in the context of our times, bringing to awareness that all of us are called to a particular mission in life. We will then go to Chapter Two where we will explore different youth issues that can be of help in making life choices and which vocation accompaniers need to know. Chapter Three follows and we will look at Youth, Environment and Vocations where we see factors that surround them in daily life that can hinder them in realising a genuine response. This calls for vocation accompaniers to journey with young people in ways that will allow them to open themselves to God's prompting through discernment. We will then proceed to Chapter Four by looking at the crucial issues that we need to encounter in helping young people discern vocation to Religious life/Priesthood; where we assess their motives using different way,. The accompaniers need to be aware of elements in discernment and we will suggest a tentative programme for a discernment workshop. In Chapter Five, we will do some theological reflection on vocation promotion. It is here that the vocation stories in the Bible form a basis for our own calling. We will conclude this paper with apostolic exhortations and other documents, which are practical suggestions that address the youth, themselves, parents, men and women of good will and the consecrated people. Vocation Promotion is a work that each of us must contribute to.
Widows and Property Grabbing
(Tangaza University College, 2002-02) Makina, Patrick,
The phenomenon of widows and property' grabbing in our society today is a great reality to reckon with. We are reminded, day in and day out, that this phenomenon keeps rising, and there is no way we can pretend that it does not exist. This long essay was prompted by one main consideration, namely, the high rate of ' widows and property grabbing in Zambian Newspapers, which has left both the Church and State with no step to curb what I may call "the disease" leaving widows helpless, laughing stocks and vulnerable. This has affected not only the widows themselves, but also their children and their future. However. the Catholic Church in Zambia is challenged by w hat she sees happening in the society, and she is left with no option but to take action in educating every citizen's rights. Although much is not written on this issue in Zambia, we directed our research study precisely to our vulnerable widows (mothers and sisters) of Kanongesha, Mwinilunga Boma and Ikelenge, in Mw inilunga District, Zambia. This research study, whose results are recorded in the next few pages will render a great help to us in order to evaluate the highly prevalence of widows and property grabbing in our society. The findings reported in this essay are based on the responses of respondents from the above stated district (Mwinilunga) in Za m b ia A questionnaire prepared by the researcher and approved by the moderator and other experts in the field was used to collect all the relevant data. Finally, this data w as discussed and analyzed so that we could formulate some recommendations and practical pastoral suggestions.
Widow-Cleansing Ritual Among the Bemba As Unsolved Pastoral Issue.
(Tangaza University College, 2002) Gustave, Chisenga Mukosha
Christ came into the world to serve (Mt.20: 28), as result the Church has a special mission to serve the marginalised. The pastoral agents are sent by the Spirit of the Lord to proclaim liberty to the captives and recovery of sight to the blind (Lk.4: 18). It is for this reason that I find it necessary to talk about the burning issues pertaining to widow's cleansing-ritual in the Bemba community in Zambia. The Bemba is one of seventy-four diverse ethnic groups, which consists of four groups: Bemba, Lala, Lamba and Aushi. They are mainly found in Copper-Belt, Central, Luapula and Northern Province. These ethnic groups are identical; they share everything in common including language, except for a slight difference in accent. This is due to their common origin. It is our duty to preserve and promote inner peace but not only at the community level but also in the widows' inner heart. The organisation of this work over the next pages falls under five chapters. In the first chapter, we will present the statement of the problem and the background to purpose to this paper. The scope, objectives and the definitions of key terms will be presented in this chapter Chapter two is made up of the literature review. It is a selection of sou. le available printed materials, which may be relevant to this study. Chapter three consists of the research design and methodology. Then Chapter four presents the results and the analysis of the study. In the final analysis, chapter five will summarise the work and will suggest some recommendations that may ge helpful to those pastoral agents involved in the widows' situation.
Unveiling the Theological Meaning Of Reconciliation Among the Tharaka Community
(Tangaza University College, 2002) Kinyua, Joseph
The Church has opened the doors and windows to other religious and cultures wanting to enter into a true dialogue with them. It is in this respect that the following pages attempt a possible study of the Tharaka views of Reconciliation and the Catholic rite of Reconciliation. This is just the beginning of a long process of research and discernment for myself first of all, and may be for other people in the pastoral field as well. In this research I want to study how the Tharaka people understands reconciliation and what meaning it has in the Church. I myself coming from the Tharaka community want the Gospel to take deep root in this culture. The Sacrament itself is under threat and few people go for Reconciliation these days. I want to see people going for the Sacrament of Reconciliation and accepting it in their own life and culture. Therefore, it is an attempt to see elements in Tharaka which could be used in the liturgy and inculturation. Many people lack both proper study and knowledge of the sacrament and they are carried and absorbed by non-Catholic ideas, for instance the teaching that one can confess directly to God. I hope that this research will encourage and prompt the peoples to value and seek reconciliation in their lives to be in good relationship with others and God. The sources used in this paper is from materials got through observation and interviews carried out, and also by listening and attending talks on reconciliation. There has been informal dialogues and group discussions. I have also read books on reconciliation about the Church. After having done that I have used a criticalcomparative method in this paper. The first chapter looks at reconciliation in Tharaka and how it was understood, received and celebrated. The second chapter studies the Sacrament of Reconciliation in the Church, how the Church understands reconciliation and how important the sacrament is to the people. The third chapter puts together the first and the second chapters by looking at reconciliation as the source of healing to both traditional community and the Church. Here the elements of inculturation are discussed, which bring together ideas and values in the first two chapters. Lastly, there is a personal reflection in which I put down my own opinion and understanding on reconciliation. In all this, it has not been easy to come up with materials ready without problems. I have encountered problems of delay, gathering and lack of response from some people interviewed. With all these problems and others, I have not fully exhausted the material and much remains still to be researched by others and me too to contribute.
Towards A Contemporary Understanding Of The Evangelical Vow of Poverty in The Life Of the Brothers of St. Charles Lwanga
(Tangaza University College, 2002-02) Ndyanabo, Gerald Majella
We must all pay tribute to our "role models," the elderly Brothers, for living what they believed. They teach us to understand the value of evangelical poverty and to live under Divine Providence by following the footsteps of Christ. We are to take to heart the gospel saying, " 1 am telling you not to wort), about your life and what you are to eat ... your heavenly Father knows you need them all" (A4t6: 31). The first Brothers planted in the Institute a spirit of using the necessary things, orienting them to the goal for which they are given to us and which they can serve. "Indeed this involves a dispossession, a generous gift of all that we have and is entrusted to us." For the younger Brothers, there lies the challenge! The older Brothers have been an affirmation in our vocation, and their physical presence continues to be a consistent part of our ongoing formation. the four pioneers2 in the Congregation when it was founded in 1927. He was born in Uganda, central Buganda, Mawokota County, October 1884.3 The Charles Lwanga Brothers revere the memory of all the pioneers, but Matia Tibarindeka holds a special place in their hearts because of his outstanding love for the Congregation. In his profile we read that he loved his Congregation wholeheartedly. This is confirmed by the Brothers who lived and worked with him, namely Brothers Adolfu Ludigo, Dennis Ssegamwenge, Heraclio Ssenfuma, Ludovico Ssenfuma, Emiliano Nsubuga. These Brothers agree that Bro. Matia Tibarindeka was an exemplary religious and leader, very upright and honest, and above all a man who lived up to what he believed and to his word. He had a special love for the youth in his ministry as a teacher, and loved the Brothers without discrimination. Sad to say, other than what is remembered by those who knew him, no written documents survived the Uganda Tanzania war of 1979, when the Congregation's archives, along with a lot of other property, were either destroyed or looted. These qualities were widely recognized, for Bra Matia Tibarindeka served as the first African Superior General of the Institute, 1946-1951. He died in a road accident on 22 April 1958 at the age of 74 years. Although he was taken from us suddenly and unexpectedly, his memory lives on and continues to motivate all those who aspire to the holiness he modeled.

Bachelor of pastoral theology Theology

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