Master of Arts in Theology
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- ItemHermeneutics of Lk. 3:7-18 On the Kalenjin People of Kenya With Special Reference To Justice Today.(Tangaza University College, 2003) K1pkorir, K1rlty CharlesThe Kalenjin in Kenya are of nomadic origin. Having migrated in the early 9th bentury from the present-day Sudan, where the desert life was so harsh to them, their lifestyle still to date hinges on the traditions founded on these harsh conditions. In the desert, an individual who is separated from histher group must be able to count without question on the hospitality of the group through which he/she passes or he/she joins. Anyone may have need of this help and therefore everyone must give it; this is the basis of the Law of Hospitality and Asylum. The history of the Kalenjin people is akin to the one of the people of Israel whose ancestors lived as Nomads. Because of their closely-knit society, the message of John the Baptist -the message of justice- is very central to their lives for it touches their identity.
- ItemThe Mystery of the Presence of Christ in Christianity and In Islam the Foundation for Christian-Muslim Dialogue(Tangaza University College/Duquesne University, 2012) Sawadogo, AugustinGaudium et Spes number 22 states: “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear. […]. It is no wonder, then, that all the truths mentioned so far should find in him their source and their most perfect embodiment”(GS, 22). One of these truths is mentioned by Gaudium et Spes as follows: “For since Christ died for all, and since all men are in fact called to one and the same destiny, which is divine, we must hold that the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery.” In this affirmation of Gaudium et Spes lies the central question of my reflection and research that can be divided into three parts. First, the question is, if this is one of the truths, how do we understand it and what are the other truths that Gaudium et Spes is referring to? Are these truths found strictly speaking only in Christianity in general and the Catholic Church in particular or, to some extent, in Islam? Secondly, if these truths are present somehow in Islam, how can we find them and to what extent are they important or challenging to Christianity, and Islam? This is the mystery of Christ`s presence. Thirdly, how can these truths affect our catholic mind and life for a better understanding of Jesus` presence in Christianity and Islam in view of a long lasting Christian-Muslim dialogue? Why is it that the search for these truths in history has brought so much animosity and strife between Christians and Muslims? Beyond the mere sense of morality, what can be a just and prudent theological approach to the search for the truth of Christ’s presence or incarnation in the two religions for a daily peaceful and respectful Christian-Muslim dialogue? From my two years pastoral experience in Khartoum added to my experience with Muslims since my childhood, I am interested in researching the importance of the mystery of Christ’s presence in Christianity and in Islam. I am convinced that Christian- Muslim dialogue for peace would be sincere provided that both parties have a true knowledge of one another. This peace certainly requires two things. The first is a true appreciation of other religions values. The second is to struggle to be on the side of God rather than to fight to show that God is on one`s side.
- ItemThe Mission of the White Fathers in Kenya with Special Emphasis on the Archdiocese of Nairobi 1968 – 2008(Tangaza University College/Duquesne University, 2017) Lyubah, Humphrey AndibahPope Paul VI in Evangelii Nuntiandi, stresses the truth that dominated the Synod of Bishops of 1973 that Jesus “was the very first and greatest evangelizer” (EN, 7). First of all, that Christ proclaimed the Kingdom of God (Lk 4:43), the Good News of God (Mk 1:1, Rom 1:1-3), and salvation and liberation of God (Lk 4:18). Consequently, all those who gathered around him, who believed in him and followed him were called to participate in his evangelizing mission, “to seek together the Kingdom of God, build it up and live it” (EN, 13). Thus, “the Church is born of the evangelizing activity of Jesus and the twelve” (EN, 15); “the beginning of the journey of the pilgrim Church” (RM, 26) starts right here. The Church understands evangelization as “bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new” (EN, 18). Therefore, in striving to obey the command of her founder (Mt 28:19 ff), the Church considers herself to be divinely sent and hence “missionary by her very nature” (AG, 2). The mission of the Church is, therefore, fulfilled by this very activity; that is, spreading the faith and salvation of Jesus Christ. This duty, inherited from the apostles, is to be fulfilled by all the ‘people of God’ 1 1 everywhere who are called to exercise the mission which God has entrusted to the Church to fulfil in the world, in accord with the condition proper to each” (CCL, 204). The people of God are invited to bring God’s hope and salvation to the world; and to be a sign of the love of God who calls all to relationship with him. Mission, therefore, can be said to be all those undertakings that are aimed at “carrying out the task of preaching the Gospel and planting the Church among people or groups who do not yet believe in Christ” (AG 6). In their missionary activities, all missionary congregations in the Catholic Church are bound by this mandate of Christ. In Africa, south of the Sahara, the first missions took place under the Portuguese Royal Patronage system, ‘Padroado’ 2 . This is because Africa fell under their territory and they had control over Church affairs in all their territories. In Kenya, the earliest efforts of evangelization by the Portuguese missionaries began in the 15 th century. They built the first chapel in East Africa in Mombasa. Unfortunately, when the padroado system failed the missionary activities failed as well. The 19 th century, however, saw the coming of different Catholic Missionary congregations in Kenya. The first groups to arrive were the Holy Ghost Fathers, also called Spiritans (1889), the Consolata Missionaries (1902) and the Mill Hill Fathers (1903) respectively. Later, other missionary groups also arrived. Among them were the Missionaries of Africa in early 1960’s. They are “also known as “White Fathers” because at the time when all priests wore a black cassock, the Missionaries of Africa wore a kind of white dress called gandourah in North Africa where they were founded.” 3 In fact, the two names will be used interchangeably in this essay to refer to the same group of missionaries. The Spiritans were also called “Black Fathers” because of their robes. 4 This thesis is aimed at studying the mission of the White Fathers in Kenya, 40 years since their arrival (1968 – 2008). The area of study is the Archdiocese of Nairobi. It is chosen because this is the only place where the White Fathers have been working since their arrival to date. The areas of interest targeted are pastoral, education/teaching and social work. The study is organized in four chapters. Chapter one will set a general introduction and a historical background for the details that follow. Chapter two will consider the congregation of the White Fathers. Chapter three will concentrate on the activities and approaches of the White Fathers. Chapter four will offer the analysis of the data, recommendations and a general conclusion. Finally, there will be appendices with some important dates in the mission of the White Fathers in Kenya, maps, pictures and other illustrations.
- ItemThe Hermeneutics of the Trinitarian Koinonia as a Fundamental Component of Contemporary Christian Praxis(Tangaza University College, 2016) Oswald, NkyanungiThis paper is a research aimed at proving my major thesis that the Trinitarian koinonia is an essential and indispensable element of contemporary Christian praxis. In trying to prove my thesis I will draw from Augustine’s De Trinitate whose prominent statement, “If you see charity, you see the Trinity” 1 will be important in delving into the mystery of the Trinity and its relationship with contemporary Christian living. It is on this foundation that Pope Benedict XVI helps us to see the call of living in love through koinonia as having its foundation in the mystery of the Holy Trinity. 2 The fact of living together in the spirit of fellowship by sharing what we have as humanity is a mirror of the Trinity made alive in us. Karl Rahner’s definition of person brings out this relational character of man more clearly. He says: “To be a person is to possess oneself as a subject in conscious, free relation to reality as a whole and its infinite ground and source, God.” 3 In other words, to be person is to be relational. Rahner further explains that “the Greek New Testament term κοινωνία (communion), connotes fellowship in faith…it is the union of a number of personal beings who are joined in society by certain relationships, personal communication, juridical bonds, proximate in time and space or transcendental relations”. 4 It is therefore true that whenever human beings eliminate their capacity to relate with God and neighbor, they are deemed to experience a crisis of alienation as seen in the world today. Hence, the Trinity can be defined as “the name of the fundamental mystery of Christianity, that of the one Nature and the three Persons (Father, Son and Holy Spirit) in God….” 5 Given this situation therefore, this thesis seeks to explore how the problem of selfishness has contributed to human misery and show the necessity of employing new hermeneutics that will improve the understanding of the Trinitarian fellowship as paramount in restoring human fulfillment in contemporary times. For this life of fellowship with one another springs from the Trinity and finds its strength in God like the way a tree survives from its roots that are responsible for supplying it with water, which is necessary for its life.
- ItemSt. John of the Cross’s Understanding of God as A Hidden Lover and Its Relevance to the Issue Of Suffering(Tangaza University College, 2015) Ojukwu, Maxwell ChibuezeThe Christian religion is one that is centred on faith in a loving God, who Vatican II says has expressed his love in various ways to us. Jesus Christ is the climax of God’s expression of his love for humanity (cf. DV 3-4). Various writers and Christian mystics have tried to express this love in various terms and symbols. John of the Cross, in line with Scripture and the teachings of the church, presents God as a loving God, who cares for his suffering children, turns their suffering to good and uses it to draw them closer to himself. John presents God as a Hidden Lover who loves his children and purifies them for a life of communion with him. He leads them through various stages and dark moments with his hidden presence. Though we suffer at every moment, God is still with us as the life of John of the Cross testifies. Irrespective of our pains and sufferings, God is still the closest person to us and loves us. He is at the very centre of our being, though we don’t seem to notice his presence because of our present painful condition.