School of Theology
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Item Hermeneutics 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.Item The 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.Item The 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.Item The 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.Item The Contribution of Pastoral Ministry in an Hiv/Aids Environment: With Special Reference to Mukuru Slums, Nairobi – Kenya.(Tangaza University College, 2012) Kawama, VirgiliusThe 15 (AMECEA) 1 th GENERAL INTRODUCTION Association of Member Episcopal Conferences in Eastern Africa Plenary session admitted that HIV/AIDS is indeed a challenge to the Church and society in Africa and that solutions to this pandemic must come from within Africa itself. The Church in the region is challenged further to accept and care for its HIV/AIDS infected clergy, religious men and women and the laity, and be on the forefront in condemning any kind of stigmatization of the infected persons. The AMECEA bishops exhorted the people in the region and Africa as a whole to embrace behavioral change, uphold faithfulness in marriage, and for those who are not yet married, to abstain from casual sex and be Christ Centred. 2 The love and respect for the weak, the poor, and the sick caused the researcher (pastoral minister) 3 of this work to take the situation of the people living with HIV/AIDS (PLWHA) in Kenya as a focus of his spiritual, pastoral and theological reflection. According to the researcher, the pandemic calls for a pastoral approach that grows out of the reality between what is believed and what is done, theology and ministry, faith and life. This thesis aims at helping the reader to discover “The contribution of pastoral ministry in a HIV/AIDS environment” and how it may be improved for its effectiveness. The thesis is going to deal with the problem of HIV/AIDS, basing on the researcher’s practicum done with Lea Toto Program (LTP) July 2011. 5 in Mukuru 6 Slums, covering more than 186 contact hours between June and The thesis is divided into five chapters. The first chapter is concerned with the Insertion experience that will reveal the researcher’s experience while working in Mukuru slums with HIV/AIDS infected and affected people and how the epidemic affects the social, economic, religious, cultural and political aspects of the slums. It will also include the information gathered during the practicum. Literature review forms the second chapter, with special attention on the socio-cultural and pastoral analysis. It will help the researcher to reflect on the roles played by pastoral agents like Church leaders, Christians, believers of other faiths and all people of good-will. It will also promote additional reflection on the new orientations of care, prevention and advocacy while strengthening the existing ones. This chapter is mainly based on the researcher’s personal reading about the pandemic and related issues. The third chapter is the Theological reflection that will help the researcher to grow in the life of the Spirit, to affirm the presence of God and Jesus Christ in the lives of HIV/AIDS-positive people, and to discover the roots of the Church’s pastoral care for the sick. It is based on the practicum experience, biblical, theological positions, and other Church resources. The Theological reflection will also help the reader to explore thoughts, feelings, and general behaviour of HIV/AIDS people to reach a better understanding of their life and their relations to others and God. Pastoral planning for action is the focus of the fourth chapter. It is an attempt to concretely formulate a ministerial program which proposes specific solutions to both the pastoral agents and clients. It will take into account the physical, psychological and spiritual dimensions to suggest to the clients how to cope more effectively with the disease. The pastoral plan will offer alternative ways that provide the infected and affected people with love and hope, compassion and healing of Christ. It is a search for a new pastoral response which takes into consideration people’s experiences of life and the dangers posed by HIV/AIDS. The fifth and final chapter summarizes the main findings and recommendations that make clear the importance of having objectives that guide the pastoral minister in the ministry of HIV/AIDS. It shows how people are to face life-threatening problems from a Christian perspective. It will provide recommendations that could help society to face the suffering and difficulties brought about by HIV/AIDS in a meaningful way.Item St. 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.Item Small Christian Community as a Platform for Continuous Catechesis in Africa --Opportunities and Challenges: Case Study of Our Lady Queen of Peace, South B(Tangaza University College/Duquesne University, 2016) Chimenge, Sylvester MimbululuFrom the teaching of the Catholic Church we learn that God created us in love so that we may know Him, love Him and come to live with Him eternally (cf. CCC 1). This means that our first vocation as human beings is the search for the living God. It is this search which leads us to the knowledge and love of God and points us to our final destiny, which is the Heavenly Kingdom. St Augustine stated it very well when he said that our hearts are restless until they rest in God. Meaning that, in the hearts of human beings there is a continuous searching for God, continuous longing for God’s love and continuous yearning for being with God eternally. The Church is the mother that helps her children to come to the full knowledge of God, to develop a true love for God and directs her children on the way back to God. Faith formation begins at birth and ends at death, thus, catechesis is a continuous process as long as one lives. The purpose of catechesis is to bring life to faith and bring faith to life so that the human being may echo in his or her life the words of St Paul which says, “I have been crucified with Christ; it is no longer I who live but Christ lives in me. The life I now live in the body, I live by faith” (Gal. 2:20-21). Meaning that, Jesus Christ the son of the living God is the centre and focus of catechesis. Faith formation is the main mission of the Church, as Pope Paul VI puts it, “the Church exists in order to evangelize, that is to say in order to preach and teach, to be the channel of the gifts of grace, to reconcile sinners with God, and perpetuate Christ’s sacrifice in the mass, which is the memorial of his death and glorious resurrection” (EN, 11). For this reason, the Church strives to bring people to faith in the love of God and to faith in Jesus Christ as their personal savior. The Church also strives to accompany people in their journey of faith so that their faith may grow to maturity and that people may come to the full awareness of the purpose of their life according to the will of God. Therefore, whenever the Church finds that one method of evangelizing is not as effective as expected, she finds another method to complement the old one. This thesis endeavors to analyze Small Christian Communities as a platform for continuous catechesis in Eastern Africa. The AMECEA region consists of nine member countries namely: Eritrea, Ethiopia, Kenya, Malawi, South Sudan, Sudan, Tanzania, Uganda and Zambia. According to Healey, the region has about 180, 000 Small Christian Communities. 1 The thesis looks at some essential elements that are found in Small Christian Communities (SCCs) which can foster the ongoing formation of faith. It also looks at some challenges found in SCCs that can be hindrances to continuous formation of faith. In the first chapter, the researcher presents the background of the study and the problem statement. He also presents the research objectives, research questions and the significant of the study. In the collection of data and the writing of this thesis, the researcher used the pastoral cycle methodology which involves four steps namely; insertion, social analysis, theological reflection and action.Item Secularism: A Pastoral Challenge among the Contemporary African Youth(Tangaza University College/Duquesne University, 2011) Okumu, Peter Ochieng’“Africans are notoriously religious.” 1 These were the words of Professor John S. Mbiti in his celebrated book, “African Religions and Philosophy”, the book which was first published in 1969 and its first edition reprinted thirteen times. But the question is: As we talk today in the 21 st century, can we still affirm this idea that Africans are notoriously religious as professor Mbiti claimed it to be? We are living in a different reality and a different cultural context where values and ideologies are being borrowed and shared, and the claim that Africans are notoriously religious seems to be losing ground in Africa due to the wave of secularism that probably began in the west, and is hovering all over the world. African traditional religiosity seems to have been overtaken by modern secularism. So, in-spite of the Mbiti‟s claim that Africans are notoriously religious, we have to affirm on the contrary that secularism is spreading fast in Africa, especially among the African youth, mostly in our African towns and cities. Secularism is a reality that is taking roots among the masses in Africa, especially among the African youth. This also seem to be against the common belief that Africa and secular values and ideologies are non-concomitant notions, just as professor Mbiti tried to extol in his book African Religions and Philosophy. Even though towards the end of this book, Mbiti mentioned that Africa is caught up in a world revolution which affects all the spheres of life, 2 and here we might deduce that religious aspect is also part of this revolution, probably from being „notoriously religious‟, to secular, or probably on the extreme, to atheistic beliefs. But professor Mbiti himself never explicitly mentioned anything like that in his book, so we are just left alone to make some intelligent guesses. The reason for my great concern on the African youth is because of the fact that, youth-stage is a transitional stage, a stage from childhood to adulthood. There is a common saying that the youth are the future leaders, or in other words, the leaders of tomorrow. Youth-stage is the time when the young people have a lot of energy and potentials, and the ideas that they hold at this stage in life are likely to accompany them and affect their entire lives. So when we look at the young people today, we can predict the type of the society that we will be having tomorrow. If secularism is spreading among the African youth today, then the future of our society will be likely to be secularistic, and the good religious beliefs and morals which we have held in Africa for years will just be a history to tell. I have realised that very few people have attempted doing research on areas related the topic of my research, “Secularism as a Pastoral Challenge Among the Contemporary African Youth”. I have to admit that after doing extensive search, I found only one research-work done at bachelor‟s level entitled “Secularism in Africa”, but I have failed to lay my hands at any work done either at Master‟s level or beyond that relate to the topic of my research (Secularism: A Pastoral Challenge Among the Contemporary African Youth). Probably my work will serve as a proper foundation for those who would wish to do an extensive research-work on the same field in future. I think that the limited number of the research-works done in the field of secularism in Africa can be attributed to the belief advocated by professor Mbiti that Africans are notoriously religious. The truth on the ground on the other hand indicates that the African society is steadily turning from being religious as many think, to secular and to secularism, and that reality in itself has compelled me to do my research on this field despite the fact that very few people have done extensive academic research-works on the same (this topic).Item Prophethood In Islam and Christianity a Comparative Understanding of Christian-Muslim Approach(Tangaza University College/Duquesne University, 2017) Paluku, Nzambi HilaireHistorically, Islam and Christianity are two monotheistic religions which have taught the oneness of God. However, in addition to that teaching, Christians go beyond and believe that not only is God one but he is also Triune. 1 That is to say that there are three persons in one God; a conviction which Islam does not go along with and which appears to be in contradiction with Islamic monotheism. According to Islam, God is one and he does not share his being with anyone else. He only has prophets and messengers who collaborate with him in making real and effective his will and his salvific mission on earth. God (Allah), in Islam, was professed by Muhammad (PBUP) his Messenger and Prophet and Messenger. Christians on the other side express their faith in one God who is Triune. That is in a God who is Father, Son and Holy Spirit. The Son is Jesus and he is God’s messenger. The Holy Spirit is his Advocate. Muhammad (PBUH) in Islam is professed as the last prophet and the seal of every prophecy. Through him, the religion of total submission to Allah came into existence. Allah commissioned him to preach his precepts to the whole of humankind so that it may wholeheartedly submit to his will. Muhammad (PBUH) is God’s last prophet, born of human flesh. He was the unique and privileged recipient of God’s revelation contained in the Qur’an. In him is found the origin of Islam. However, Islam accepts and honours Jesus 4 as one of the great prophets who existed and who were sent by God to proclaim the message of wellbeing to all humanity. In the Islamic belief, Jesus is purely human. He was born of the Virgin Mary, one among many women who is honoured and praised by both Christians and Muslims. Jesus is not God though he was born miraculously. Allah the most high sent him to his chosen people. Moreover, Muslims do not accept the Christian affirmation that Jesus is the Son of God. Because God does not have a wife or children. To them, Jesus is a prophet and this is what the Holy Qur’an affirms. As far as Christianity is concerned, however, Christians do not recognize Muhammad as a prophet. Certainly this fact often raises tensions between them and Muslims inasmuch the prophethood of Muhammad is concerned. The question often raised is ‘why don’t you, Christians, recognise Muhammad as a prophet among others?’ The refusal to do so is mainly because the name of Muhammad is never mentioned among the prophets of the Holy Bible and Islam is posterior to the Christian tradition. Jesus, on the contrary, is not only a prophet for Christians but also the Son of God who took flesh and was born of the Virgin Mary. For Christians, Jesus is truly God with the Father and the Holy Spirit. He is more than a prophet.Item Preface to a Theological Understanding of the Burundi’s Socio-Politico-Cultural Impasse and New Evangelization as A Remedy(Tangaza University College/Duquesne University, 2014) Itungabose, BenjaminI wanted to become elite. I was Catholic. I found myself Catholic. They baptised me. They simply baptised me. I was born when my father had already decided to become Christian. He had wanted it, him, my father. My mother too had wanted it. They had endured hunger, fatigue for four years to be initiated into a new life they wanted to live… 1 (Translation ours). The above passage is an extract from Michel Kayoya’s book entitled “Entre Deux Mondes: D’une generation à l’autre”. It gives us an idea of what many people feel when they see what Burundi has become in the past 50 years despite the Gospel of Christ brought by the missionaries over a century ago. Indeed many people wonder if the Barundi converted to Christianity at all because they understood its demands or simply embraced it because they wanted to become elite like Kayoya. However the truth is: The Barundi became divided according to their ethnic affiliation at the time when the missionaries were ready to reap the fruits of their labour. The Belgian colonial administration is accused of engineering this division. In fact, in 1930, they imposed on the Barundi an identification card bearing the terms “Hutu” for a Muhutu and “Tutsi” for a Mututsi. The Bahutu and the Batutsi had lived together in peace and harmony for centuries under the leadership of the Mwami (king) who was helped by the Baganwa (princes), the Banyamabanga (trustees) and the Bashingantahe (wise men seen as a kind of social referees or conflict managers and agents of reconciliation). There had never been any problem in terms of political succession because the king always came from the royal family, and all the Barundi were happy with that. In fact it is widely believed that the Ganwa identity which represented the royal family contained both Bahutu and Batutsi members. 2 This then shows us how the inter- ethnic conflict which has ravaged Burundi for decades has nothing to do with its remote history. As many scholars and specialists of Burundian politics and history have argued, it seems that the differences between the Barundi were more socio- political rather than ethnic or cultural. Indeed as one of them contends, in the Barundi kingdom “power struggles were expressed in different terms, for reasons other than ‘ethnocentrism’ and against external enemies.” When the missionaries came towards the end of the 19 3 th century, they found themselves falling into the trap set by the colonial administration. They collaborated with them in reinforcing the division between the Barundi by favouring one ethnic group over the other. The consequences proved disastrous as they experienced a cycle of violence between the two groups in the years that followed the independence of the country. This thesis addresses this impasse and seeks to find a remedy. Since it is obvious that the Gospel message preached to the Barundi did not take roots in their hearts, we have suggested the “New Evangelization” of the Barundi as a way forward. This “New Evangelization” will consist of the principles of Justice, Peace and Reconciliation since this is what the Barundi need most now.