Diploma in Religious Formation

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Bringing Peace and Reconciliation to Sierra Leone With Reference To 2 Corinthians 5:16-21
(Tangaza University College, 2005-04) Kallon, Titus Mohamed
My topic of choice is: "Bringing Peace and Reconciliation to Sierra Leone in Light of 2 Corinthians 5:16-21. To reconcile is to reunite, to bring back to harmony. Reconciliation implies therefore, that division has taken place, separation and rupture. Two realities, two persons, two people are at odds, do not relate well as they should. There is discord, disunity, disharmony; oneness has been ruptured.' Sierra Leone is one country in Western Africa that has experienced all the above because of the ten years of brutal war which saw the rebels resorting methods of unimaginable savagery: killing tens of thousands of people and children, leaving them as living symbols of terror. Paul's preaching as a source of reconciliation is marvelous; it is, "one that holds within it the entire Christian mystery: reconciliation of human beings with God, among one another, and with the whole cosmos."' Paul's preaching of reconciliation, breaks new theological ground. "He deliberately makes a fundamental correction. He said it is not God who needs to be reconciled to human beings, but it is human beings who need to reconciled to God."3 Reconciliation and righteousness, or justification, are terms Paul utilizes to express what God has done for us through Christ; both are connected with the crucified Christ.' By focusing on Paul's idea of reconciliation, and looking at the causes and effects of the war on the people of Sierra Leone, and how the Inter-Religion Council and the Truth and Reconciliation Commission came in to preach the message of reconciliation, I hope to deepen my knowledge of Paul's idea of reconciliation, and his reference to "new creation". The "new" which has come now that the old has passed away locates Paul's ministry of reconciliation within the new creation, the new way of existence brought about in the death and resurrection of Christ.' According to Rev. Fornah Usman, a minister of the inter-religions council, with the "suffering, death and resurrection of Christ, no matter what those guys ("those guys" referring to the rebels) may have done, there is room on the side of the Lord to forgive them and to bring them back on the road they are supposed to be on.'' This essay is made up of three chapters. The first chapter will focus on the history of Sierra Leone beginning from its location in the continent, geographical and political divisions, its natural resources and how it gained independence. The chapter will also at look the causes and effects of the war on the people of Sierra Leone after independence and the divisions created as a result of the war. In chapter two, I will look at Paul's idea of reconciliation, how he faced division in Corinth, the socio-political and religious situation at the time. It will also look at how Paul's preaching is a source of reconciliation and the outcome of Paul's preaching. In chapter three, which is my final chapter, I intend to use five to six principles from chapter two, which may shed light upon how Paul's theology can be concretely applied. Chapter three will deal with the various movements for peace as a result of the war, the emergence of the Inter-Religious Council and the "Truth and Reconciliation Commission." (TRC). As a congregation, many young men every year aspire to join the congregation and these young men have experienced the bitterness of war. This chapter also makes an attempt to look at how our formation houses can become places where these young men joining can feel free to tell their stories of the war, own them, forgive themselves and God. A place they experience reconciliation and begin to live a normal lie. I do not intend to depict formation houses as therapeutic communities but communities that can listen, accommodate and help the young people discern God's will for them. These people might not end up becoming religious at all but might have benefited after living with congregation for a year or two. The essay will close with a general conclusion in which the ideas of the three chapters will be summarized. The ideas and insights that make up this essay are taken from sacred scriptures, the magisterial teaching of the church, and from reliable literature on the topic. It is my hope to express to you a vision of a ministry of reconciliation.
Authentic Witness in Religious Life: A Case Study of The Sisters of The Sacred Heart Of Jesus
(Tangaza University College, 2005) Nwankwo, Justine Ndidi
The key terms of the topic are the two key words "authentic" and "witness" and this chapter will be base on them. My intention is to investigate in this chapter the meaning of authentic witness, beginning by defining and mentioning briefly on the separate words in order to come to a concrete meaning of authentic. To deepen and support this meaning I will also look into the Biblical and African understanding of authentic witness. This is in attempt to answer the question What is an authentic witness? In this section I will like to give a brief explanation of the meaning of authentic witness. Then at the end I will come with a definition of authentic witness.
An African Indigenous Perspective of Initial Christian Religious Accompaniment
(Tangaza University College, 2005-10) Santos Lobo, Isabel Dos
This study is meant to address some of the anomalies observed in the initial formation of African candidates to Christian Religious Life. I shall attempt this by comparing Agikuyu initiation process with the Christian religious initial formation. The study is based on the assumption that there are many good values within the African initiation rites that could be applied in the formation of African young candidates to Christian Religious Life. Inculturation of Christian values within the African context implies searching for African ways of forming Africans. The current way of forming Africans has been successful as far as the adherence to religious life by Africans is concerned, but it is doubtful if it is effective and accommodative of the African culture. Do Africans feel at home right from their early stage of formation or do they perceive their formation as a foreign project? Do African formators feel free to bring in their cultural values to formation or they feel forced to follow the rigid European model of formation? These and other questions will constitute the core of this paper in order to seek for effective ways of forming candidates to Christian Religious Life.
A Proposed Pre-Novitiate Formation Project For the Province of Mother of The Greatest Love Of the Canossian Daughters of Charity
(Tangaza University College, 2005) Kuen Rita, Chung Sau
In the year 2002, the General Council of the Canossian Sisters established a new Province in Africa — the Province of Mother of the Greatest Love. It is composed of three countries: Egypt, the Sudan and Uganda. The presence of our Sisters in these lands gradually attracted young women to join our Congregation. There is thus a growing need for the ministry of Initial Formation. Being new. the Province has no well established formation program of its own. The Sisters in the formation ministry have been using the formation program of the Province of Eastern Africa. Though there are commonalities among the African cultures, each country is distinct from the others historically and socially. Egypt and Sudan are Arabic countries and have a strong Islamic cultural background. These factors make the new Province very different from the Province of Eastern Africa and the new Province is becoming more and more aware of the need of a sound. localized, and inculturated formation throughout all stages of Religious Life. The vvriter of this project was involved in formation work in the Province and tbund it very challenging. This work is the result of her two years study of Spirituaiity and Religious Formation. The objective of this work is to present to the Province a more developed and concrete plan of Pre-Novitiate formation. It is based on what is said about formation in the Rule of Life, the Canossian Plan of Formation. the Plan of Formation of the Province of Eastern Africa. and the documents of the Church. In addition. it takes into consideration the historical. cultural and social background of the candidates. It aims to be a useful tool to help formators and formation communities as they are entrusted with the important ministry of shaping the future of the Province and the Congregation. Religious formation is a life long process. It begins with the Pre-Novitiate formation and continues with the Novitiate, the juniorate and the on-going formation until one comes to the end of the battle of life. A well established formation plan should cover all the stages of formation, thus showing the graduality and continuity of the whole process. Nonetheless, due to the time factor, this work can only address the first stage. that of the Pre-Novitiate formation, Knowing that theory and ideal need to be confronted and tested by the reality of life, the writer sincerely welcomes suggestions and comments from those who read it or use it. It is the hope of the writer that this work will be an inspiration to others for future contributions to the completion of the whole plan of formation for the new Province.
A Pre-Novitiate Formation Programme Project For The Divine Word Missionaries
(Tangaza University College, 2005-03) Lima, Carlos Vieira
Formation constitutes an essential element of religious and missionary life. "The Church, together with Congregations of men and women religious, considers formation a top priority. As a result, much re-search, reflection, evaluation, revision and revitalization of formation programmes has taken place, not least with our own Society.-I The formulation of the vision and goal of formation, coupled with the structuring and re-structuring of formation programmes, pre-supposes a number of critical questions being asked by the Society. Who can be admitted to religious missionary life? Who are being formed? How are they being formed? What are they being formed for? What approach should be taken? What model? The structure? The over-all vision?2 It was in view of these concerns that this formation programme project was undertaken. The aim of this project is to design a formation programme that can offer a framework, which will assist those working in formation at this particular stage, Pre- Novitiate, as well as at other stages of formation in the Society of the Divine Word, in the Kenya-Tanzania Province. The choice of the topic was made based on two elements: the first one is my own experience in formation work in the Pre-Novitiate, since December 2001; the second element was the request by the Provincial Superior to organize a formation handbook containing all the levels of formation in the Province. As I work in the Pre- Novitiate stage, I was entrusted with the responsibility of designing the Pre-Novitiate formation programme. I gladly accepted the task and chose the topic "A Pre-Novitiate Formation Programme" as the object of research of my project. This Formation Programme consists of five major sections. Section one starts with the issue of the nature of the Congregation, its aims and Spirituality. It spells out the aims, goals, nature, objectives and purpose of formation in general in the Society of the Divine Word. It also spells out the constitutive elements of the SVD identity, namely, Spiritual. Communitarian, Religious, Academic, Affective, Missionary and Physical dimensions. Section two focuses on the nature and purpose of the Pre-Novitiate stage and the essential elements of the rationale of the Pre-Novitiate programme. There are five areas or axis of formation considered essential to assist the candidate in his journey of personal growth and vocational discernment. These are: the Human, the Christian and Spiritual, the Religious and SVD, the Missionary, and the Academic formation. Section three occupies with the contents and the means of formation, and with some characteristic activities. Section four deals with the issues of those who are responsible for formation, the evaluation of the formation programme and the assessment of the candidate. Section five starts with the candidate's role in the formation process. It continues with some recommendations based on practical experiences and on the outcome of the research process/exercise. It is followed by the conclusion with few remarks and observations. In the end there is an appendix.
The Search for A Way to Imitate Christ: An Answer to Religions Contemplative Evangelizing Missionary Life
(Tangaza University College, 2004) Nyabena, Joseph Orina
The purpose of this study is to explain the NA [1)s in which the imitation of Christ has been lived by the Christians throughout the history of the Church. It also aims at giving an answer to Religious Contemplative Evangelizing Missionary men and women who are searching for holiness and perfection of charity in the midst of this secularized world.
Planning A Novitiate Formation Program
(Tangaza University College, 2004-04) Atieno, Benter
By our virtue of Baptism as Christians, we are called to holiness, which is a process, as it cannot be achieved at one go and formation is one way of growing into it. "Formation is the of discovering Christ in oneself, ones community and in the world of cultures. Through ones community, trained guide, study and work candidates are invited to growth and explore their own faithfulness to the Gospel message." This process frees and prepares the human heart to be united with its Creator. When the Divine power through Gods' grace working in us touches the human heart, a person is bound to respond. The act of responding to the movement of the Spirit brings transformation. Transformation is surrendering to God and living following in the footsteps of Christ " During formation, one takes the responsibility to grow in the knowledge of Christ by liberating oneself from the constrains of, personal sin, ignorance of pastoral skills necessary for Christ mission today, social and cultural orders like prejudices" There are two types of formation in religious life namely, initial and on- going formation. Initial formation takes place while one is still in the early stages of Religious life, aspirancy, postulancy, novitiate, juniorate or scholasticate, for the male congregations. During this stage depending on each congregation a program or syllabus is designed to guide the candidates to experience and enter into a deeper union with God. The program assists them to acquire the desired habits and attitudes, which enable them to mature in their faith and service of the church in their various respective congregations. The second type is on-going formation which is a life long process. This is where individuals are responsible for their own formation after final vow or commitment or ordination for men religious In this project I am focusing on the novitiate stage which falls under initial formation. Novitiate is the stage between postulancy and juniorate or scholasticate for men religious. This stage is important because it marks the beginning of ones journey to lead a consecrated life. It is a stage that needs to be handled with care to foster smooth transition from lay life to Religious life which entails radical change and total self-giving to God. This is not the whole program but the person using it is free to choose or add what is beneficial to the candidates. The topics I've chosen are essential ones that one could always begin fronviwith.
Mentoring in On-Going Formation
(Tangaza University College, 2004) Aririatu, Evelyn Akuoma
During my studies I constantly heard people talk about the ministry of mentoring, thus, my interest and choice of this topic. In this long essay I would like explore the meaning, the depth and application of this ministry. In the process of my writing, I hope to focus on mentoring and its place in Religious life after final vows. The reason for this is that, this aspect of mentoring seems to be neglected or overlooked by many religious congregations, concentrating, as they do, on mentoring only in Initial Formation. The other strong motivation for my choice of this topic is the fact that on-going mentoring was very much valued and encouraged by St. Julie Billiart our Foundress. From her writings I have discovered that, she spent most of her time mentoring her sisters during her lifetime. She encouraged and mentored our early Sisters in love and friendship. The success of this small group of women was due in no small amount, to her constant attention to their spiritual and professional development. Today I feel there is a need for our sisters to review, and reclaim this aspect of our heritage of mentoring. We need to read again her letters to her young sisters and allow ourselves to be once again inspired by her gift of mentoring. For the need of our sisters to have a spiritual and a professional companion in their life journey is still relevant today as it was then. These are the issues this long essay hopes to address. I will start with the definitions of mentoring, and will also look at the general foundation of mentoring, as it appears in the Old and New Testaments. Central to this is Jesus who is model and mentor par excellence. No discussion of the role of mentors could ignore its place in African Traditional Culture where it is a long established tradition and is intrinsic to the development of young Africans. Finally in the last chapter I will deliberate on the importance of on-going mentoring and make some recommendations. So I welcome all my readers to join with me in this reflection of my long essay on mentoring, perhaps my story may not be different from yours.
Ecumenical Dialogue As Credible means Of Evangelizations
(Tangaza University College, 2004-02) Kola, Luc Regina
Divisions have been a problem in the Church since the earliest days, and the call to reconciliation and communion has also been present in the Church since its beginnings. In our time, however, the effect of the divisions that have given rise, not just to internal dissensions, but to churches that are doctrinally and structurally divided from one another, has been seen as serious infidelity to the will of Christ and to the mission of the Church: "I pray not only for them, but also for those who will believe in me through their word, so that they may all be one, as you, Father, are in me and I in you, that they also be in us, that the world may believe that you sent me.... So that they may be one, as we are one" (Jn 17, 20-22). The modem ecumenical movement is a response to this situation of sinful division, which has affected Africa as elsewhere, even though Africa was not involved in the original disputes that gave rise to the divisions it has inherited through the different mission churches. Many African countries just celebrated one hundred years of evangelisation. It is quite amazing and astonishing to notice the multitude of Christian churches in some African cities and towns, as it is the case in Kampala. As part of my missionary formation I was in Uganda for my apostolic training. I was rather challenged by the rivalry and open dissensions between the different Christian denominations in all spheres of life. As I prepare myself to start my ministry as a missionary in Africa, the theme of ecumenical dialogue among different Christian churches challenges me. It calls me to be more actively an agent of Christian unity. But why bother about ecumenical dialogue and the credibility of evangelisation? My own background motivated me to reflect on the task of 3 evangelisation and my mission as a Missionary of Africa in a continent that is sometimes torn by religious rivalries. I come from a family where my parents are members of the Assemblies of God (Protestants), and some of my brothers and sisters are Catholics (my elder brother is a Roman Catholic priest since 1991). I was born in Cote d'Ivoire where like in any other African country there are many Christian denominations. But I never experienced rivalries or dissensions among the Christians. On the contrary members of the same family, like mine, went to different Christian churches but they always lived in peace, harmony and mutual understanding. They never allowed the religious divisions to take over the family unity and values. In order that the mission of the Church in the world may be more credible, and that humanity may ultimately be reconciled in Christ, we propose to examine the ecumenical situation in Uganda. This essay is an attempt to look at the ecumenical dialogue in the light of Christian disunity. The first chapter describes the pastoral situation and method of evangelisation at the time of first evangelisation in Uganda. Though the analysis shows that there have been great rivalries and divisions between the Anglicans and the Catholics who first evangelised Uganda, there is still hope for ecumenical dialogue between the Christians as shown in the consolidation. The second chapter examines the ecumenical dialogue in evangelisation, evaluating the positive achievements, identifying the negative factors and proposing further positive actions based on the catholic principles. We also look critically at the missionary ecumenism based on Vatican II and the importance of ecumenical dialogue. The third chapter studies the ecumenical dialogue as a credible means of evangelisation. It takes into account the mission and common witness, and collaboration 4 between churches. The challenge is that dialogue is a new way of being church for all Christians: the concrete ways of dialogue between Christians especially at the grassroots. St Paul still challenges Christians of all denominations: All the same, I do appeal to you, brothers, for the sake of our Lord Jesus Christ, to make up the differences between you and instead of disagreeing among yourselves, to be united again in your belief and practice. From what... people have been telling me, my dear brothers, it is clear that there are serious differences among you (1 Co 1, 10-13).
Discipleship of The Sisters of Charity of The Immaculate Conception in The Light of Mark 8:34-38
(Tangaza University College, 2004-11) Yuvensi, Silvalentina
The purpose of the following study is to present the basic foundation of discipleship that has been laid down by Jesus in the New Testament from the beginning of the Church. The main focus is to explain the call to follow Jesus as disciples as Mark portrayed it powerfully in his Gospel. This thesis aims at illustrating the discipleship of the Sisters of Charity of the Immaculate Conception in regard to Mark 8:34-38. It is profoundly focused upon animating a zealous response to discipleship in all stages and states of life.

Diploma in Religious Formation

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