Diploma in Religious Formation

Permanent URI for this collectionhttp://192.168.4.170:4000/handle/20.500.12342/343

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    Jesus as Model of Leadership in Religious Formation
    (Tangaza University College, 2001-03) Jilala, Veronica
    I believe that each one of us has experienced leadership in one-way or another. For example, if you are an elder brother or sister among your brothers and sisters in your family, you may have had the experience that in the absence of your parents, you were told to look after them. Sometimes in school, you may have been among the student leaders, or maybe as a class representative. All these are ways of experiencing leadership. My own experience of leadership from my culture is so different to some extent from what I have observed and experienced in religious life. Leadership that directs faith to God takes the whole being of a person as flesh and spirit. This led to my desire to develop and see how someone could become a good leader especially in religious formation and on the leadership of Jesus Christ. I know the topic is very broad, and I would not claim to exhaust it. So I will be rather selective. The paper is divided into three chapters. The first chapter is briefly explained what is a religious formation, its stages, purpose, process and who is a formator with her/his formees. Then, I will sketch the challenges, problems in the process of formation and necessary skills for formator to exercise effectively. The second chapter deals in leadership of Jesus Christ as a model where Christian leadership is rooted. I will approach it by emphasizing the origin, and modality of Jesus' leadership in the image of shepherd and servant. I will conclude this chapter with these characteristics that are rooted in love. The third chapter will point out Christ-like leadership. It will speak of the purpose of leadership as the growth of a person and community. I will analyse requirements for leadership that include willingness to be contact with God and seek wisdom from him. Lastly, I will summarize by sketching the attitudes of effective leadership in form of love, service, living and sharing.
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    Inculturation - Incarnation: The Challenge of Religious Life In The Third Millennium
    (Tangaza University College, 2001-03-19) Angelica Aguilar Ochoa, Paula
    Today, in our changing world, we Religious are experiencing a period of crisis and of witnessing. We are living in a time of rapid change where globalisation is taking place. Our world has been defined as a "Global village" where cultural change is greatly impacting the local culture.' Understanding culture as our way of being human in the world, as our identity, we can see the influence of a global cosmopolitan society coming to tell us how to live, to feel, to act and react... This global culture is passing through our hearts and minds and it is reflected in our behaviours. For example: we can see here in Kenya Christian youth knowing "something" about the cultural heritage of the clan/tribe they belong to, but rarely this knowledge has been integrated, reflected upon and challenged so as to have a clear stand in their behaviours and options as members of the society. Few people have been able to discern which are the cultural values2 the person has received, which are the ones that this global culture is presenting and which are the Gospel values one uses to make a choice in his/her way of living. As daughters and sons of their times they are experiencing a dualistic life standard that weakens their self-identity, sense of belonging and the all-embracing African worldview of the human person.3 Consequently, we can say that we are experiencing a state of total confusion in a society of frustration and addiction. Although in a false way, addictions supply what the real cultural values formerly provided in terms of self-identity. These changes that we are facing are taking place so fast that awareness of them seldom has room in our daily lives. They leave no space to reflect, integrate and make choices about questions like: Who am I? Who am I called to be? To whom do I belong? How to deal with so many different issues: anger, stress, 'freedom', war, hatred, the mass media, consumerism, new forms of Gnosticism, etc. This is happening not only in Africa but in other continents as well. This general situation, of course, also affects the life of the Church. The Church as a body is composed of different members who belong to different social, economic and cultural backgrounds. As in the society, we are experiencing a period of transition. self-awareness and self-emptying, such as the one of the Father who, moved by perfect love that is God's essence, was revealed in the Son, the Word. Thus, God humbled himself, taking the form of a humankind who collaborated and participated in freedom in the salvation of humankind (cf. Phil 2:6-8). It is through Mary who in total availability to God was overshadowed by the Spirit, that the Word, the Son of God, became one of us in response to the Father's love. The Incarnation, something no human being could ever have imagined, constitutes a dangerous memory6 for us, prompting us to be what we are called to be (Chapter 2). That is to know ourselves as well as the Gospel' and the charism' of our institutes, in such a way that Christ may be born once again in each one of us, in our communities and consequently in the Church and the society (Chapter 3). We are called to the integrity of a prophetic love that has as its core the Kingdom of God. As expressed in the Beatitudes which embody a spirituality of conflict so necessary and urgent in the current times (Chapter 4).
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    Discipleship of the Canossian Religious Women in Africa
    (Tangaza University College, 2001-05) Imelda, Simon
    It has been a great pleasure for me to Nvri te this paper concerning women discipleship because the call of women to discipleship is one of the major concerns of today's society. This long essay is divided into four chapters. The first chapter explains to us the historical foundation of the discipleship of Canossian women in the 18th and 19th centuries. It gives the information of how our Mother foundress, St Magdalene of Canossa. started the Congregation of the Canossian Sisters Daughters of Charity. It tells us about her call to religious life, the struggles she went through for the service of the poor. It also deals with the political situation of her time in Italy and the spread of the congregation in other parts of the world and especially in Africa. The second chapter introduces the main issue of women discipleship in the Bible. The main insights of the vocation of women to discipleship are taken from the New Testament. It helps to understand the call of women to discipleship, the cost, mission and dedication to discipleship. The last part of the chapter includes the call of the Canossian women to discipleship in the world of today. Therefore it calls all the disciples of Jesus to make him known and loved, especially among those who don't know him. The third chapter gives us the picture of the troubled life situation of the African people. It underlines the social problems that have come up in Africa due to the rapid social change and technological development, which is growing faster in the African world today. It expands on the increase of evil in our African society like: political upheavals, poverty, and an increase of slum dwellers and sicknesses like Aids. In order to respond to the needs of the people, the last chapter focuses on the importance for the religious to have an integral human formation, whereby the whole person is involved. For the religious to become true disciples of Jesus Christ, they should be able to acquire profound human and spiritual formation. They should be well informed about the concrete issues taking place in their society. Therefore the Canossian Sisters are called to prepare the social ministers, counsellors, and the ecologists to read the sins of the time. To enable formation to take place in the hearts of those in formation, they should get in touch with the suffering of people around them. I have concluded that both human and spiritual development should be the prerequisite in our formation houses.