Degree of Baccalaureate in Theology
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Item THE MUNGIKI MOVEMENT: A PASTORAL RESPONSE(Tangaza University College, 2005) WAMBUGU, JAMESThe emergence of the Mungilci movement and other religious movements in Kenya which are oriented towards traditional beliefs and practices is a startling phenomenon. The history of religious development demonstrates that cults are born in relationship to the secular conditions. For that reason, the context which triggers their origin is worth investigation. The new religious movements are interesting, not because of their doctrines, but because of the societal factors that give rise to the phenomenon and the group dynamics that exist within such organization.' Founders of these new religious movements (NRMs) argue that there is something wrong with the world. This is because recent advances in technology and growing social, political and ecological awareness have sharpened people's perception of the contemporary global crises. Science and materialism are perceived to have suffocated and stifled both the human spirit and attempts to experience the divine. Organized religions such as Christianity and Islam appear to have overregulated and possibly distorted the innate human desire for genuine spirituality or religiosity. By and large, the society seems to be undergoing a transformation. A new world is being born which is apprehensive about the future, thus giving value to traditional cultural practices. We may rightly assert that religious movements based on traditional beliefs and practices are the "signs of African Renaissance."2 After a century of colonization and alienation of Africa by the Western world coupled by endemic G. D. CHRYSSIDES, Exploring New Religions, I. 2 Cf. J. N.K. MUGA/vIBI, African Christian Theology, 107. socio-political and economic problems, the Africans seem to be reasserting their identity in the process of re-thinking their solutions. The emergence of the cults such as the Mungilci is a sign of the time that cannot be underrated. Revealed is an inter-play between Africa and the Western world, inspired by the need to restore the cultural dignity. It expresses and demands answers from the Western world, answers which must be political, social and religious. Governments, the Church and other bodies have the task of formulating the terms on which the answer must be couched.3 Just like the biblical prophets arose to address social, political and economic distress in Israel, it is probable that, the new religious awakening is a prophetic sign calling for freedom and liberation of the displaced, poor and oppressed in the slums who are members of such religious groups. This prophetic call was embraced by African scholars such as Ngugi Wa Thiong'o and Wole Soyinka, among others in the middle of the 20th century. Incidentally, these distinguished writers were educated and influenced greatly by Christianity. Indeed, most of their writings are a reaction to Christianity. However, they ascertain that the Western influence is the genesis of the problems in Africa. For this reason, they urge Africans to restore their identity by going back to their traditional roots. Although there is deep awareness of the African identity, it is really difficult for the Africans to completely severe links with the Western world. Subsequently, the resurgence of expression of African Traditional Religion is a conglomeration of beliefs from diverse religious sources. Such sources are re-interpreted in favor of the African context which offers an alternative spirituality 3 Cf. V. LANTERNARL The Religion of the Oppressed, vii. 2 from the traditional religion. Traditional Christian theology, which is essentially a quest for religious truth, could assume that Mungiki and many other similar groups, has little claim to any serious theological debate. However, the influence of the Mungiki and other related movements is a challenge. In fact, it is a force to reckon with especially, on the pastoral level. The emergence of Mungiki has brought to the fore challenges that cannot be ignored amidst many people, especially the youth, who have found it meaningful and satisfying. As a matter of fact, it calls for a clear, reflective and critical Christian response. The response should be devoid of emotional outbursts, inaccurate representations and wild accusations.4 Even if the movement ceases to exist, its influence will survive among many people. This makes it an important subject of study. This work surveys the emergence of Mungiki and the challenge it poses to Christianity. The work is geared towards contributing to the ongoing debate on the relationship between cultic movements and the challenges they pose to Christianity.Item THE "HOUR" OF JESUS AND THE EXPERIENCE OF SUFFERING IN ST. JOHN OF THE CROSS(Tangaza University College, 2005) UDOM, CYRILStudying the gospel of John exposed me to the fact that the author of that gospel does not mention the agony, sorrows and suffering of Jesus on his triumphal match to his throne, that is, the Cross; because his focus is the glorification of Jesus. We know that through his whole life: incarnation, humanity, ministry (words and deeds), Jesus reveals the Father. But he does this in a particular way in his "hour": that is his death; where he meets his enemies with serenity, tranquillity, dignity, inner joy and majesty; in his resurrection; and in his ascension to the Father. The "hour" of Jesus then is the heart of Jesus' revelation and glorification of the Father. In the Joharmine language, Christ's cross is the culmination of everything that happened before and after his death. Though the idea of the Johannine Jesus welcoming and embracing his suffering with dignity and serenity is in view of the "glory" that lies ahead, yet it also gives hope and courage to any one suffering. This, therefore, "enticed" me to Jesus' approach and understanding of suffering, and hence the choice of this topic. The purpose of this work is to help any one plagued by suffering to, like a "believer," see the substance or the inner reality of life, not behave like an "ordinary spectator" who focuses only on the appearances and externals of things. But before this, it is to help me, first and foremost, to reflect on my own suffering and see how Jesus and John of the Cross can help me accept, transform and integrate it into my life for my own good and the good of my ministry. It is also a scientific research in fulfilment of Tangaza College requirements for the ecclesiastical degree of Baccalaureate in Theology (STB) and a theological reflection on suffering. John of the Cross, in his life and works, considers discipleship' as basic to the understanding of the meaning of Christians existence, and the central role of Christ in his theology and spirituality. The life of a disciple, for John of the Cross is patterned on that of Christ because it is in him' that God is fully revealed (cf. A. 2, 22, 2-8). So, when John of the Cross talks about discipleship, he actually means living a life patterned on Christ and sharing in his basic attitude: his faith, hope, and the generosity and freedom with which he sacrifices everything to it.' Hence, John of the Cross' teaching that one can only progress by imitating Christ who is the truth, the way and the life (cf. A.2. 7,8). It is in the light of discipleship that we understand John of the Cross' experience of sufferings. This long essay will be divided into three chapters. The first one will deal with the Johannine understanding of the hora or "hour" of Jesus. We will talk about the death of Jesus and its nature, resurrection and sending of the Holy Spirit. These are the ultimate moments of Jesus glorification by the Father. Chapter two will see how John of the Cross imitated and followed Christ in suffering. This is because he did not only teach people how to be a follower and an It is not suffering that is the core of the teaching of John of the Cross as people think. For him, suffering has nothing to do with sanctity. Therefore, John of the Cross accepts and endures his sufferings not because he loves them but only in the following and imitation of Christ, who saved the world by suffering. St. John of the Cross does not believe in apparitions, visions, new revelations since Jesus, who is the fullness of God's revelation, has been revealed already. Vatican II reiterates this when it says that Christ is the Lord in whom the entire revelation of the Most High God is summed up (cf. DV 7). 3 J. M. L0741 , 10, A Radical Reinterpretation of Discipleship http://www.icspublications.org/archives/others/cs6 11.hthml. 12/1/04, 6 2 imitator of Christ. He was one himself in suffering. To facilitate this, we will look briefly at his life history and at what he called "dark night". We will look at how he suffered both in his father's family and in his religious family. We will also take a look at the three classes of people John of the Cross has for people depending on their encounter with the cross. What is of crucial importance here is to see how he managed suffering and integrated it into his life. Equally important is to see how he influences and consoles those plagued by suffering. Chapter three will deal with the challenges suffering poses to today's Christians. It seeks to know in what areas we see John of the Cross behaving as Christ's disciple in his life and deeds. There will be a message, first and foremost to the preacher of the gospel of suffering and then to the Christians plagued by suffering. It is good to note that in this work, by suffering, we mean those trials and tribulations, which life imposes on a person and which he has no control of. An example of this is the imprisonment of John of the Cross by the Caiced Carmelites because of his involvement in the work of the reform of Cannel. Other examples include mistreatments, persecutions and acts of injustice one experiences in one's chosen way of life or ministry. The general conclusion will give a summary, implications as well as some final statements about the research conductedItem THE CRY OF JESUS ON THE CROSS IN MATT. 27: 45-56 WITH APPLICATION FOR PEOPLE LIVING WITH HIV/AIDS IN BOTSWANA(Tangaza University College, 2005) Kabinga, EmmanuelHuman existence is limited, fragile and full of dissatisfactions. However, every man's desire is to live forever, but the fact of life is that we have to experience pain, suffering and eventually death. So the reality of human history is that we have to bear so much pain and disappointment. When we are faced with the reality of death, and especially when we see people living with HIV/AIDS undergoing pain, suffering and death, we also are confronted with our own fears of death. Many times we are forced to ask, "What is the meaning of human suffering? What role does God play in our expelience of suffering? These are some of the questions we ask and especially people living with HEY/AIDS, and we will continue to ask the same questions as long as we live. Today people living with HIV/AIDS are battling to find meaning in their suffering. As a matter of fact, some ask whether their sufferings are consequences of sin, or punishment from God. They often wonder whether God listens to their cries. And so it is the cry of Jesus on the cross, "My God, My God, why have you forsaken me?" with pastoral application to the People Living with HIV/AIDS, and how St. Paul of the Cross, the founder of the Passionists responded to his own suffering, in fear, turmoil, confusion, death, darkness and eventually confident trust and rediscovery of God in faith that I intend to discuss in my long essay. In the first chapter, I will do the analysis of Matt. 27;45-56, and discuss some theological themes emphasized by Matthew in the text. The second chapter will try to describe the socio- economic and political situation in Botswana, and its impact on the spread of HIV/AIDS in the country. I will also try to look at some factors that have led to the rapid increase of the pandemic, and the government's response to the scourge. The third chapter will be pastoral application of Matt. 27: 45-56 for the People Living with HIV/AIDS in Botswana, in the light of how St. Paul of the Cross linked human suffering and divine suffering, with the aim of helping PLWA understand that it is in their sufferings that the crucified Christ is most closer to themItem ...SHE LAID HIM IN A MANGER BECAUSE THERE WAS NO PLACE FOR THEM IN THE INN." LUKE 2:7 Exegesis and History of Interpretation of the Text; and Its Message for the Poor and the Rich(Tangaza University College, 2005) NITUNGA, DIOMEDI L.At Christmas time in 2001 we attended a mid-night mass at a small church of an outstation of Maramba parish in Tanga Tanzania. It was striking to see, how the celebrant during the homily labored to create a Christmas atmosphere and Christmas simplicity. He did this, by creatively constructing a scene of what he thought should have taken place at the birth of Jesus. From that time on we have been so attentive to this observation and now we can say that that priest in that outstation is not alone. The birth of Jesus as narrated in the Scriptures seems to be of secondary importance as compared to the narratives of his passion death and resurrection. Part of the reason is that the former is in retrospect to the latter. However during Christmas the Infancy narratives takes the centre stage.' During Christmas time, many try to create the Christmas atmosphere, they do this often by creating up stories, and reconstructing what can be imagined as the historical circumstances of the birth of Jesus. They base their creations on the legends which have nothing to do with the gospel text. Their intention is to bring about what they think is not in the gospel text, i.e. the Christmas atmosphere and spirit, but as they embark on this exercise they use creche scenes and legend stories and unfortunately HERMAN HENDRICKX, Infancy Narratives, 127. they fall into self-same pit of blurring the biblical text and consequently the Christmas atmosphere. Our aim in this long essay is to recover the Christmas spirit. We shall do so not by creating what can be imagined to have been the historical circumstance of the birth of Jesus, but rather by a return to the simplicity and somberness of the original biblical text. We aim to achieve this exercise by an exegetical analysis of the gospel text. We shall use the text from the Gospel according to St. Luke. Our particular interest lies on the meaning of Luke 2:7, and how this has been understood to mean by different ages. Since Luke 2:1-20 is an undivided unit, our exegesis will thus treat it as a unit, our emphasis will however be on verse 7. The attempt to create the Christmas atmosphere, which has been helped by the legend stories and the Christmas crèche scenes together with medieval piety has come up with a new interpretation of the biblical text under study. We intend to uncover this meaning that has up. We shall refer to this new meaning as popular meaning. When Luke was putting down this passage he had his intended meaning, we shall state this meaning and then show that the popular meaning does not necessarily contradict the original meaning, in fact it enhances and enriches the original meaning. Our essay therefore will be divided in three chapters. In chapter one we will attempt to situate the text. We shall answer all the introductory questions concerning our text. Chapter two will be dedicated on the exegesis and meaning of the text. Our last chapter will present a skimmed history of interpretation of the text. We will then sift the message that is there in the text today. This message is for the poor as well as for the rich. Thus our objective is very big but our time is constraining and space limited. Following this then our essay will not be fully exhaustive and thus will not have the final word on the matter. However it will be scientific enough to be credibleItem PARTICIPATING IN THE DOXOLOGICAL LIFE OF THE TRINITY(Tangaza University College, 2005) ISENGE, BONIFACE NWEMADoxology comes from the Greek word 'doxa', meaning, 'opinion, reputation. honor, glory.° It is a word that denotes 'divine and heavenly radiance', the 'loftiness and majesty' of God, and even the `being of God' and His world'.2 To understand the term better, we can shift our focus to what is happening in Jn.17:1-5. Here, we have the mutual glorification of the Father and the Son. Jesus glorifies the Father by accomplishing his earthly ministry faithfully. Now, he asks the Father to glorify him, but actually the glorification of the Son is meant for the glory of the Father. So, Jesus is glorified so that the Father may be glorified. Without the glorification of the Son, in this sense, there is no glorification of the Father. But the glory of the Son is only when he is established in his eternal power. He is established in his eternal power so that he can mediate life to God's creation. The Father is only glorified when the creation, especially man is fully alive. Man is fully alive when he shares in the life of God. The whole glory X. LEON-DUFOUR, Dictionary of the New Testament, 169. 2 G. KITTEI., ed. Theological Dictionary of the New Testament 11, 237. is aimed to go back to the Father. This is what the mutual glorification is all about as the Holy Spirit participates by making all this possible. So, the life of glory is the life of the Trinity in which we are called to participate, in our capacities as human beings and in all situations of our lives. What motivates God in this is his essence as love. His love is so strong that He cannot keep it to himself. He cannot- not share it. That is why He creates a being like himself to share His life of love with him. This is how God glorifies us. Once we have been gifted with this love do we take a chance to glorify God by passing it on to others. Passing it on authentically as limited beings is not easy. Only when we shall been filled by it, (in the full sense of the term) shall we not fail to pass it on to others. This is our participation in the glorification of God. This is therefore, what I shall be developing in this paper. '1Doxa' is a word that is used in the New Testament to mean the same thing as 'glory'. In my usage of the terms. 'Doxology' and 'Glorification', therefore, I shall alternatively and freely employ them to mean the same thingItem MURDER AND THE THEOLOGY OF RECONCILIATION A Case study of the Idakho and Isukha sub-tribes of the Luhya of Western Kenya(Tangaza University College, 2005) MUICANZI, IGNATIUSIn Christ, God was reconciling the whole world to Himself not counting our trespasses against us but entrusting us with the ministry of reconciliation (2 Cor 5: 18 19). In this respect, reconciliation draws us back into communion with God. However, some pertinent questions to ask are: Do these words of St. Paul in his Second letter to the Corinthians make any sense and meaning to a Luhya Christian who is faced with the tragedy of killing/murder? Secondly, why is it the case that Luhya Christians immediately turn to their own cultural ritual of reconciliation in case of murder, while knowing that there is the sacrament of reconciliation? And finally, is it the case that the Christian sacrament of reconciliation has limitations that can be answered in the Luhya cultural ritual of reconciliation? It is this background situation that inspired me to research about murder and the theology of reconciliation among the ldakho and Isukha sub-tribes of the Luhya people. Among the ldakho and Isukha, when murder is committed, reconciliation has to be done. Therefore, there is a cultural ritual of reconciliation that reconciles families and the whole community. It is this ritual that I am going to analyze in the first chapter of my work. This will be followed by the understanding of murder and reconciliation in the scriptures in the second chapter. In the third chapter, I will look at Sin and Reconciliation in the Church. Then finally, make some pastoral suggestions. By doing so, I will be developing a theological understanding of Sin and Reconciliation both in Luhya culture and in the Christian faith. Moreover, we as Christians are called and commissioned in baptism to make disciples of all nations (Mt 28: 16-20). Therefore, it is our mission as the Church to be agents of God's reconciliatory mission to the whole world. And we realize this Christ's reconciliatory missionItem Mourning the Dead Among the Luo of South Nyanza: Reconsidering Some Traditional Luo and Christian Ways of Mourning(Tangaza University College, 2005) Orwa, AlfredIt is observed that many Christians, when faced with crisis moments revert to their traditional African practices.' This could be taken to mean that the Christian faith is not firmly rooted in them. Such a move is most explicit particularly during death, among others. Consequently, many Christians seem to live in a dualistic state of mind by practicing syncretism of Christianity and African Traditional Religion as they strive to meet their spiritual needs. The Christian missionary work in Africa, and now in Kenya, was characterized by demonization of the African cultural practices of the various ethnic communities. The Roman Catholics missionaries, for instance, allowed all other indigenous practices except those related to death? For them, such rituals were related to ancestor worship. Accordingly, they called for radical discontinuity of the values that Kenyans and others viewed as salient. This dichotomy threatens to tear the heart of our faith. Inculturation could be the 'medicine' for it. Evidently, many African communities valued traditional practices since they adequately treated their major ideals and issues such as those regarding life and death.3 Christianity, however, introduced new categories of responding to similar issues. Unfortunately, some of the issues of the Africans were not adequately responded to in this new religious dispensation. Christianity failed to profoundly address what the people 'Cf. 0. IMASOGIE, Guidelines for Christian Theology in Africa, Achimota 1983, 12. 2 Cf. C.FLA., SHISANYA, "The Abanyole Lifiva Beliefs and Rituals. In Search of Spiritual Liberation", in Journal Of Eastern African Research and Development, 26 (1996), 141. 3 CI J.J. ONGONG'A, "Life and Death. A Christian - Luo Dialogue", in Spearhead, 78 (1983), 57. vii felt that their whole existence and survival hinged on. Consequently, the whole system of Christianity weakens whenever the people are confronted with real critical issues of life. The present study examines the traditional mourning rituals of the Luo of South Nyanza, hoping to bring to light, some of the elements that were 'buried' in the process of "planting" Christianity in Africa through the medium of other cultures. We aim to capture some of the values embedded in the rituals and find means of expressing them in a much more familiar categories. Among the ethnic groups of Kenya, the traditional Abaluyia and Luo conmiunities are known to be very scrupulous in their funeral rituals. Being a Luo, I have taken the challenge to do this task as an insider. The Luo are believed to have migrated southward from Sudan to where they currently stay.4 They thus have undergone a great transformation. Accordingly, it would be unrealistic to generalize about them all. This is why this study focuses on a smaller group of the Luo in South Nyanza. Nevertheless, there have been certain practices in common. Consequently, some reference to those Luo outside South Nyanza may be helpful. It should also be noted that the present tense used in most of the text signifies that the traditional values, practices and institutions are still substantially maintained.Item MARTYRDOM FOR MISSION" A Study on the life and writings of Bishop Bresillac(Tangaza University College, 2005) AMALADASS, AROCKIYASAMYThe life of Bishop Bresillac and the death of many young SMA Missionaries recorded in the SMA necrology is the sole motivation to do this study on "Martyrdom for Mission". Through this paper, we aim to understand the meaning of martyrdom and its relevance in our contemporary missionary effort. As a student of a missionary society, this paper is primarily intended to shape our missionary life and vocation and may also be useful to whoever reads it. Its scope is both a historical and spiritual endeavour within the context of Mission. It presupposes the idea of Christian martyrdom in the religious sense of sacrifice and witness. Taking the life of Bishop B resillac, the founder o f S MA, as a subject matter of our study, the first chapter surveys his missionary life in India and in Africa and explores it with the historical background of the church's mission at that time of Bresillac. In the second chapter, we devote more of a theological study beginning from the meaning of martyrdom, her characteristics and going back to scripture and the church Fathers, drawing a better understanding from their writings on martyrdom. Then, we look at the contemporary understanding of martyrdom which is expressed in the recent church documents and theological literature. Moving from the theological study, we spend time on how the ancient and modem notion of martyrdom can be perceived in our daily life. This part is a great practical help in finding meaning to our missionary life situations. It is aimed not only for religious people but also for all Christians, challenging them to be more serious, committed followers of Jesus and the Gospel. Finally, the concluding part may be an end to our study on martyrdom but opens up to the many possibilities of being a witness in one's daily life. It invites people to find their own ways of being a "MARTYR". It is our "MISSIONItem LOVE AND MERCY AS THE PRINCIPLES OF THE LAST JUDGMENT Exegesis of Matt 25: 31— 46, Its Message and Application to Christian Life(Tangaza University College, 2005) HOROSIDY, PALTLINhis is an exegetical analysis of Matthew 25: 31— 46. It aims at bringing about its message to us so that we may be able to apply it in our Christian lives. It will be based on the last judgment scene or the second coming of Jesus and its message, and the way we should prepare for this event as Christians. At the last judgment scene. Jesus issued a statement, as portrayed by Matthew in the passage mentioned above, that our final judgment will be based on our concern or lack of it to those who are the most vulnerable, marginalized or in need. Today we still have them among us, they still challenge us as during the time of Matthew; What have we done to them in order to help them or to improve their situation, or are we indifferent to their need? Whatever we do or not do to them, we do it or not do it to Jesus himself since they are his representatives. These two statements of Jesus (Matt 25: 40, 45) are still alarming to our ears as Christians today in the twenty-first centuryItem HOW TO CONTEXTUALIZE JESUS' MISSION MANDATE IN MATTHEW 28, 16 - 20 AMONG THE PASTORALISTS OF EAST POKCIT - KENYA(Tangaza University College, 2005) BAIKKVA C.S.SP, ARNOLD B.It is over two decades since the Holy Ghost Fathers Missionaries ventured into East Poktot. So far almost nothing about the history, culture or developmental activities of this place has been written. My principle motive for choosing this theme was to fill this vacuum at this special moment in my life history, especially because the Congregation of the Holy Ghost Fathers under the Protection of the Immaculate Heart of Mary has appointed me to work in this area for my first appointment as a missionary priest. For every people it is necessary to know their history in order to learn from the past, understand the present and plan for the future. With this work I wanted to contribute in understanding of the origin of some characteristics of this young church in East PokOt and I wanted also to add a page to the history of the missions and the universal Church in general. The Sources The Main sources of this information are the different writings of the missionaries especially the Comboni Fathers who work in West PokOt. East and West PolcOt people share a lot in common both in their culture and life style, reading through their work I could easily relate their views to my experience of one year stay in East Poked for my pastoral experience from 2002 — 2003. Other sources include direct investigations made out of my curiosity of knowing the PokOt and their culture and others are indirect, taken from written experiences of missionaries working in places similar to East PokOt. The Method of Study: The Work is divided into three chapters. An introductory chapter is a Biblical mission mandate of Jesus in Matthew 28, 16 20. This is necessary for me to lay the foundation and the mandate the Church has through her missionary apostolate to proclaim the Good news to all the people on this planet. The second part is the presentation of the Pok6t mission —land, geographical location, economical status, social settings, cultural values and religious beliefs. I did this simply because there was no work to which I could refer the readers not well acquainted with East PokOt and its people. Having seen the validity and need for evangelization in the area, it was therefore fitting for me to suggest ways in which this mission mandate could be carried on in this young church successfully. Finally the third chapter is dedicated to the methodology and pedagogy for missionaries to follow. Period of Study: This work treats the period from 1980 when the Holy Ghost Missionaries arrived in the area up to now. In conclusion I would like to say what I learned and tried to transmit as my contribution to the history of East Pokot. Above all I tried to narrate the history of this young mission land. I tried also in a way to make it a historical case study of a mission of the Holy Ghost Fathers. I tried to show the strengths, struggles, and dedication these courageous men who despite the difficulties involved in this mission are struggling still to better the lives of the people in a holistic approach. To succeed in any evangelization the missionaries must understand the people, they are to evangelize, their language, culture and beliefs. For a mission to take root, there must be a reciprocal dialogue between the evangelizers and the evangelized with Christ as the meeting point In this work I tried to show the aviation of this fruitful dialogue. In spite of all my love and great admiration for the people, I did not hide their short comings. Today after more than two decades of evangelization, those baptized are still a handful. Among those few I can not talk of a competent catechist, leaving alone a religious or a priest. The mission still needs a lot of support and encouragement to those working as missionaries in the area. This work in a way tries to narrate the needs, disappointments and joys found in this place