Degree of Baccalaureate in Theology
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Item Marriage and Celibacy for The Kingdom of Heaven Matthew 19:1-12 Marriage and Celibate Life are Equal Graces of God to the Church Entrusted to Individual Members(Tangaza University College, 2004) Rugaiganisa, John-JosephatThe research work that you are holding in your hands is a work that has taken an amount of time to become what it is. After my Novitiate, that was 199/4, I was sent to live in one of the outstations, and in this parish I learnt that people admired my life as a religious. At the time it did not occur to my mind why people would have such an affirmative feeling. As time went on and I moved from one place to another, this feeling grew strong so that I started to ask myself what would be the reason behind this admiration. So in 1996, I went to philosophy and still I found that people in Zambia had the same admiration for religious men and women. By then my curiosity grew strong, but I could not carry out this research, since at the same time I wanted to make an investigation on who is a human being. Therefore, such research remained a plan for the future. During my pastoral year, that was 1999-2000, 1 got time to talk to people about it and shared my wonder with the religious. I discovered that it was not only lay people who admired religious life but the religious also on the other hand, after some times in a congregation begin to admire the married status. This opened up my mind and from the time I joined Tangaza College 2000-2001, I made up my mind to study this kind of attitude and come up with an understanding. This of course would have not been materialized if I did not get a further motivation. It was during my second year that I decided to register myself in the biblical stream and my love for scriptures was boosted up the more. And so, during the class on Matthew, Sr. Carmel Powell gave a very impressive commentary on Matt 19:1-12. This I found so interesting that I decided to take it as a principal text for my essay, since it fitted in well with my long awaited task. In this research essay, I follow the biblical methodology of writing. We have three chapters in this essay and each has an introduction and conclusion. In the first chapter, I present the context and the background of Matt 19:1-12. I set the delimitation of the text in question and justify my taking it as a unity. After that, I get into the text itself and present the textual criticism. Here I take B M Metzger as my principle authority, since I find his explanation more convincing, furthermore, within the same chapter, I give some of my own understanding. I have also dedicated a space for parallels of the text, both within Matthew and in larger context of synoptic gospels. The in the second chapter, I move into the exegetical work and some details of the text. I suggest the structure of out text, which has three parts with their sub-headings. Here I take in account every line of the text and give the necessary explanation, to understand the text and the world in which the community of Matthew found itself After that follows the third chapter. In this part of the essay I begin by giving theological message and its implications that need to be applied in the daily life of the church. I also look into the historical meaning of the text in order to set the foundation for my applications. The remaining section of the essay deals with the application of the textual message for marries life in the church bringing up the idea of marriage being a grace that is given to individuals for the sake of the kingdom. Thus I show that there is no need for married people to regret having been married, since it is a mission, given and willed by God. After that I look into celibate life and make applications that are deduced from the textual implications. Here I bring the idea that celibacy is not an alternative to married life but rather a life that is given to those and only those who can take it. The essay then tries to go against the idea of taking religious life as a mere job or career. Then I bring in the idea of living a happy religious life which witnesses to the eschatological life, using the image of being at the banquet, which is an image that Matthew uses. In winding up this chapter I dedicate a space for the challenges that need to be looked at in celibate life and in marriage. I propose that celibate life should be Christ-centered rather than centered on rules and customs. I conclude by challenging the idea of taking either celibate life or married life as an end in itself. I suggest that both should be seen and understood as symbols and instruments of the greater things that are in the plan of God, enveloped in the whole idea of the Kingdom of Heaven Before I present the definition of the terms that we are concerned with in this essay, I wish to make a not that unless stipulated otherwise, all the biblical texts quoted will betaken from the NAB, the translation found in the African Bible.Item Therese Of Lisieux: Her Spirituality and Its Relevance to The Mission of The Church In Contemporary Africa(Tangaza University College, 2003) Ivibaabu, Nchebere ChristopherThe main objective of this essay is to make Therese of Lisieux better known and to make our contemporary world much more conversant with her teaching, which is so rich and relevant to our age. To meet our _objective, we will divide the essay into three chapters. In the first chapter we will study Therese from a biographical perspective with the aim of providing the historical context within which she developed, practised and taught her little way of spiritual childhood. We will divide her life into three phases or periods. The first period (1873-1877) which begins with her birth and concludes with her Mother's death, is a period in which Therese was surrounded by love and was full of life and happiness. The second period of her life (1877-1886) starts with her mother's death, which made her so timid, retiring and hypersensitive that she could not bear the company of people other than her family members. This second period came to an end on the Christmas day of 1886 when she was relieved from her touchiness. She became strong, courageous, and other-centered. The Christmas grace gave way to her third period, which spreads from 1886-1897—the period in which her spirituality came into being and took shape. The second chapter constitutes the heart of the whole study. In it, we will present the spirituality of Therese of Lisieux. We will divide our chapter into two major parts: The discovery of the little way of spiritual childhood, and the essential elements of this way. We will focus on Therese's religious experience, that is, her self-image in the light of the mystery of salvation and then look into the discovery itself. We will study in detail the essential elements of the little way of spiritual childhood, which are: confidence (filial trust), prayer, fraternal charity and missionary spirit. In our third chapter, we will present the relevance of Theresian spirituality to the mission of the Church in today's Africa. We do this by first examining what the mission of the universal Church entails. Secondly, we will look into the African situation and the challenges that it poses. Finally, we will present the Theresian response to Africa by briefly exploring the implications of her spirituality of communion, which are: commitment to works of charity, pursuit of reconciliation and peace, and interreligious and ecumenical dialogues.Item The Role of Women in The Gospel of Matthew And Its Implications in Today's Church(Tangaza University College, 2003) Akimana, ConcordeThe purpose of this work is to find out whether the love of Jesus, shown to women, one of the marginalized groups of his day, is put into practice in today's Church. The present work has three chapters. To facilitate this study we shall need to begin by looking at the position of women in Graeco-Roman Empire before and during the time of Jesus. This is because the sacred writers of the New Testament, including Matthew, were influenced by different cultures. In the first chapter, we shall look at Greek philosophy and the Roman Law, without however forgetting what the Old Testament says about the position of women. Our intention is not to show a negative side of looking down upon women by the Bible world. It is rather to let the reader know the impact of prejudices of the patriarchal society on women in the Scriptures. In chapter two, however, we will study how, Jesus, a male Jew, goes beyond the bias of the Old Testament. Matthew presents to us Jesus who is truly human born of a woman (1:1 — 18). We shall find out why Matthew includes in the genealogy only five names of women among so many names of men. It will be considered important to know motive of the author and the nature of community that was made of the groups of marginalized people in the Jewish society. In this case women were not an exception.Thereafter, only when we have seen how Jesus preaches and heals both men and women will we now seek to know any longer that he has no discrimination. In addition, the Matthean Jesus sees divorce as an act of undoing what the Creator has done. Women in return, as true disciples will not remain indifferent or passive. They will play an important role by sharing a great sense of fidelity at Jesus' passion, death and burial. Moreover, women will become credible witnesses of the resurrection by announcing to the Apostles that Jesus is risen. The third chapter will examine whether the teaching of Jesus is put into practice. We shall, briefly, go through the entire history of the Church. We will consider the Church Fathers. They tried to balance the Old Testament with the New Testament. That is why they will allow both married women and virgins to play the key role in the development of the early Church. Some names like Macrina, Paula, Felicita, Perpertua, Monica and the mother of Gregory and Basil are unforgotten. In medieval period, women in the Church will continue to struggle for holiness. Though they are silenced, women will still remain active in Crusades, Monasteries and mysticism. The role of Catherina of Siena during Avignon Captivity is a factor that will make her a Doctor of the Church one of only three in the history of the Church. The period of the Reformation and Counter - Reformation, we shall find that reformers and counter — reformers were not only men, but also women. While some nuns were leaving monasteries because of their brothers who forced them to do so, other women had exceptional courage to remain in the monasteries, others joined religious life not only as cloister nuns, but also as active women. While Teresa of Avila busy reforming the Carmelite Order, Angela Merici and Mary Ward are worked tirelessly to be active in the world for the sake of the Church. The Second Vatican Council will make way for women's active participation in the Church and in the world. Its work has yet not ceased to make sure that women may enjoy the threefold ministry of Jesus by the virtue of their Baptism and Confirmation. The role of Mary as a woman in the Church, will not be left out. Her apparitions in different places throughout the ages are significant.Item Freedom of Expression with specific reference to: Media freedom and Church as Conscience of the: Nation in Contemporary Kenya(Tangaza University College, 2003) Nafuma, I.usabe LennoxieArticle 1 of the Universal Declaration of Human Rights adapted by the UN General Assembly Resolution 217A (III) of 10 December, 1948. states that "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood [and sisterhood]." Article 18 of the same document states. -Lveryone has th•z• right to freedom of thoutiht, conscience and religion... The Constitution of Kenya section 79 (1) borrows a leaf from the above and lays down the freedoms and rights of the citizens in regard to freedom of expression in the ‘Nords "Except sith his [or her] consent no person shall be hindered in the enjo)ment of his [or her] freedoms of opinion, that is to say, freedom to communicate ideas and information \A ithout interference (whether communication he public generally or to an person or class of persons) and freedom from interference with his [or her] correspondence.Item Implementation of Small Christian Communities as a Pastoral Priority in the Church in Kenya: Opportunities and Challenges(Tangaza University College, 2009) Awiti, Hillary MichaelIn the 23'd October 2008 Editorial of the English version of the Cameroonian Newspaper L'Effort Camerounais which is the newspaper of the national bishop's conference of Cameroon, it was written, "At a time life is becoming increasingly difficult for the average Cameroonian, it is but logical to learn from the Kenyan Small Christian Community experience, where these groups have shown their burden sharing propensity and helped the destitute in finding their bearing. Tell me your involvement in a Small Christian Community and I will tell you your faith!" This statement leaves a lot to be desired and not only challenges the existing SCCs in Kenya but also affirms the role of SCCs in the society today. Just like the other AMECEA countries of Sudan, Ethiopia, Eritrea, Uganda, Tanzania, Malawi, Zambia and the affiliates Djibouti and Somalia, Kenya is implementing the SCCs way of being Church as a pastoral priority. By so doing, the lay faithful are coming to terms with the awareness that the Church belongs to them just as much as it belongs to the rest of the hierarchy. This follows on in the spirit of the Second Vatican Council that encourages the laity to participate fully and actively in the Church's activities. It includes both at the liturgical celebrations and outside. Moreover the clergy and religious are motivated to be at the service of the laity and help nurture their gifts and talents.Item Church – State Relations in Uganda with Special Reference to Administration of Church-Founded Schools and Hospitals(Tangaza University College, 2015) Mutebi, VincentFor any pastoral agent in a foreign country one of the salient issues of concern would be the person’s relationship with the civil authorities and the impact and implications of his or her work in the society. The motivation for this essay arises from two years of pastoral experience in Ethiopia (2009 -2011), from which the writer was captivated by the church-state relations in this country to reflect back on the situation and legal status of the Catholic Church in his home country Uganda. It is interesting to note that in Ethiopia up to the time of this writing, all the required documents such as identity cards and working permits for all foreigners in pastoral activities of the Catholic Church are processed through the ECS. This is the Ethiopian Catholic Secretariat, a body that deals with all matters pertaining to the Catholic Church in partnership with respective state offices. A lot of advantages accrue to such a procedure. First among others is the securing of legal documents and acquisition of necessary facilities for apostolate and humanitarian support projects. Second is the exemption from taxes for the use of these facilities so long as they are not for profit. These include both movable assets like vehicles for transport facilitation, and immovable assets especially land for residence and projects such as schools and hospitals. Unfortunately, at all levels; social, political and economic, the Catholic Church is taken as a Non- Governmental Organisation (NGO). In the local language of the Borana People it is Dirigitti, which means Association, Company or Organisation. This has a lot of impact on religious missionary presence and work in Ethiopia today. For instance, many of the schools founded and run by the Holy Ghost Fathers (Spiritans) could not get any assistance from the government in terms of food and scholarly material such as books, simply because they belong to an organization, which is the Catholic Church in this respect. Relating the above scenario with studies in Church History and the Social teaching of the Church, one can easily establish a chain and flow, a trend of interaction and relation between Church and State. These have at times been close allies in cooperation for the common good and yet at other times so antagonistic. Behind all is a claim for both temporal and spiritual power on the side of Church which civil rulers have accepted or rejected depending on how it suits their political interests at a given time. This will be further elaborated in the first chapter of this essay.Item Catholic Church Facing the Challenge of the African Traditional Religion and the Question of Salvation(Tangaza University College, 2006-11) Nir Anselme Somda, BeterWe see that many people in our home village and many other places in Africa are very exited to become Catholic Christians. We even sometimes miss teachers to instruct them. For the first year of catechumenate their numbers can reach almost 800 people for the whole parish. After following the required instruction, they receive the sacraments of initiation and become members of the Catholic Church. They confess that Jesus is the Saviour and recite the creed: I believe in the holy, Catholic Church... But we noticed that the same Christians coming to the Church every Sunday, are the very ones going to see diviners, witchdoctors and make sacrifices in order to succeed in their work, or to help their children to pass exams, or to get good health... Facing these facts we ask ourselves for which reason do they go back to their traditional practices though on the day of their baptism they confessed that Jesus is their Saviour and he saved them. This situation led me to start thinking that maybe it is because they do not experience the savific presence of Jesus by belonging to the Church or the Church does not accommodate them, meaning that they do not see the Church as the instrument established by Jesus for the salvation of the world. It looks like people see the Church as a social association or the provider for the poor. If they were totally convinced that the Church is the instrument of salvation, during the time of crises they would have remained in the Church while praying more intensely instead of going back to their former practices. So at the end of my theological studies, I tried to reflect on the main factors which push those converted Christians to go back to their former practices. I • • discovered that though the Church is the instrument of salvation it does not respond filly to the aspirations of the newly convened Christians: for example the element of diviners who can read the future of people, the element of offering sacrifice to obtain favour or the sacredness of the religion. People were trained to believe in what they do not understand. When the traditional doctors speak in words they do not understand they see the mystery and are easily drawn to believe in them. As a first step towards this study I did first a general reading of many books around the topic. I also discussed with some people about the topic. The fruit of that research, study and reflection are expressed in three chapters in this essay. The first Chapter will be the presentation of the notion of salvation and its relationship with the Catholic Church. We shall also talk about the ways through which God offers salvation to people. The second Chapter will look at salvation and the mediation of salvation in the African Traditional Religion. Wc shall also look at the position of the Catholic Church towards the African Traditional Religion. The third Chapter will look at the reason why people do go back to the African Traditional religion, the elements the Church can get from the African Traditional Religion in order to help the newly converted Christians (which aspects of Jesus and of the Church to develop more) and finally I shall give my personal point of view about African Traditional Religion and the Catholic Church. I foresee some limitations for this work. Since I am not an expert in African Traditional Religion, I will not be using a particular African Traditional Religion. Traditional Religion, I will not be using a particular African Traditional Religion. I am using the books in general on African Traditional Religion. The notion of Salvation is not understood totally in the metaphysical sense meaning we are not going to be discussing on sins and the mystical interventions. This work is intended to create an awareness of what is happening. When I will be writing a doctorate dissertation in the future, it will be more expanded and will be more scientifically done.