School of Theology

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Start date: 2011Subject: search.filters.subject.Mission

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    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 Andibah
    Pope 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.
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    On-Going Catechesis As An Essential Element For New Evangelization In The Mission Of The Church: A Case Study Of The Writings Of John Paul II
    (Tangaza University College/Duquesne University, 2016) Ndiukwu, Toby
    During the Vatican II Council, Pope Paul VI, wrote his first encyclical about the Church probably inspired by the atmosphere which characterized the Vatican II Council. The Holy Father said, ‘‘We are convinced that the Church must look with penetrating eyes within itself, ponder the mystery of its own being, and draw enlightenment and inspiration from a deeper scrutiny of the doctrine of its own origin, nature, mission, and destiny’’ (ES 9). The Vatican II Council came at an appointed time as pastoral and ecumenical council to review its understanding of the Church guided by the Holy Spirit. The Church never ceases to widen and deepen her understand of the Mission from which she was conceived. The Mission of the Church has been understood differently by different Christians. However, the sole mission of the Church is to proclaim the reign of God on earth. The Church is not separated from the world, and all her activities are exercised in a world of misplaced priority, consumerism and technological advancement, economic meltdown, barriers between the rich and the poor, conglomeration of resources by a few, thus creating a gap between the rich and poor, cases of child abuse, violence, persistent terrorism around the globe, quest for power and affluence, climate change and ecological extinction. These affect and many more affect the world and yet the Church has an indispensable role in being prophetic and the moral conscience in such a society; the Church needs to and has to find its way to accommodate and achieve her purpose in such a diverse society. The Mission of the Church generates newer perspective because the Church has to read the signs of the times and find her rightful place in order to address surging issues that affect humanity. To realize this, there comes a need to understand the mission of the Church more profoundly as Christians and to seek newer ways while upholding the gospel to carry out the mission of the Church is the world. Pope John Paul II proposes New Evangelization as a method of witnessing in the world. However, witnessing in a complex world such as ours requires a joint effort of all Christians. Having understood what the mission of the Church is all about, Christians have the task to involve themselves as well in bringing forth the Good News of Christ in the world by words and deeds.
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    Mission as Regeneration Missionary Heritages of the Plan for the Regeneration of Africa
    (Tangaza University College, 2015) Santime, Augustin Fene- Fene
    On the 18 of September, 2014 the entire Comboni family celebrated with joy one hundred and fifty years anniversary since the first draft of the summary of the new Plan of the society of the sacred Hearts of Jesus and Mary for the conversion of Nigrizia, which was proposed to the Holy Congregation of Propaganda Fide by Father Daniel Comboni of the Mazza Institute. This Plan marked a turning point in Comboni‟s missionary life, specifically in central African mission. This first edition of the draft was followed by others in different languages: French, German and Italian. These other editions got updated depending on the changing situations or the suggestions received from those who read the first edition. The fourth edition, which is the main topic of this paper, for example has a different title: Plan for the Regeneration of Africa. The event of the Plan rather than the Plan itself certainly represents a very important moment in the maturing of the missionary charism of Saint Daniel Comboni. After one hundred and fifty years, the question is, what are the missionary heritages the Church in general and the Comboni missionaries in particular can draw from the Plan? What can the missionary Church learn from Comboni‟s methodology? Is the Plan still relevant in the modern Church? The Plan of the Regeneration of Africa has a lot to teach the Church today as far as mission is concerned. Professor Fulvio De Giorgi who is in charge of Comboni archives pointed out that the Plan of Comboni should be read in terms of discontinuity as growth, Actuality and prophecy, unity, utility and simplicity. That is why it should be noted that the Plan is not a document of the past rather it should entirely be seen as an actual and prophetic guideline for the mission, but only if it is successfully contextualized. It is also necessary to understand the historical context which stimulated the inspiration of the Plan. In this case the main reference is on the eighteenth and nineteenth century‟s missionary activities. In particular such an understanding is the very tool that will help the present Church to contextualize the Plan and consequently see its genuineness and applicability.
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    Christian Understanding of Jesus Christ In Relation To the Mission of the Church Towards Muslims
    (Tangaza University College, 2014) Jigeesh Baby, Benjamin
    Encounters between people of different religions are part and parcel of the socio-religious context in the world today which is inevitable in any society. The experience that I acquired gave me a deep desire to promote interreligious dialogue among people of different religions, especially in the field of Christian – Muslim relations. Undoubtedly we can say that it is God who inspires one to engage in dialogue through encounter for one finds one’s origin in God. It is said that, “At all times and in every race, anyone who fears God and does what is right has been acceptable to him. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelites to be his own people and established a covenant with them. He gradually instructed this people…All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ…the New Covenant in his blood; he called together a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit” (Cf. CCC,741). In fact, it is so evident that Jesus had a couple of encounters with gentiles in his public ministry. And those encounters did not just happen by chance but were well planned in the salvific mission for all humanity. These encounters are well immersed into the mission of Jesus including all humanity, regardless of religions, traditions, tribes and gender. Obviously, Jesus had a great concern towards gentiles and the encounters he had created a new dimension of relationship between Jesus and those gentiles. This led eventually to a total transformation. Today the Church is called to carry out the same mission of Jesus Christ towards other religions, especially, with Muslimswith the same spirit of Jesus; a mission that considers encounter as an inevitable element and a threshold to open up dialogue with Muslims as far as the mission of the Church is concerned. It is only through encounter and dialogue that the Church can create a better relationship with Muslims. Jesus in the gospel seemed to have created a good relationship with Gentiles. The encounters he had with them eventually led him to engage in dialogue. Therefore, the aspect of encounter and dialogue isthe principal foundation for evangelization as far as the mission of the Church is concerned towards Muslims. In this long essay, we would like to make a comparative study between the encounters and dialogues of Jesus that are found in John’s Gospel and the encounter and dialogue mission of theChurch today towards Muslim. To see how the encounter of Jesus influenced the mission of Church today towards other religions, especially Muslims, and shaped the perception of the Church by Muslims as far the missionof the Church is concerned. Having had enough encounter and dialogue experience with my Muslims friends during my two years of pastoral period in Northern Ghana, I am prompted to write this long essay on this theme based on that experience in my life. This long essay has helped me to prepare to live an authentic missionary life in relationship with Muslims everywhere in the world, as foreseen by our founder Cardinal Charles Lavigerie and later redefined by the Society of Missionaries of Africa. I am confident that this effort will surely bare sufficient fruits in order to enrich my understanding of relationship with Muslim. And we are sure that this work will enlighten all those who are interested in this area.
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    A Theological And Mission Oriented Religious Formation: A Case Study Of The Formation Process Of The Dominican Missionary Sisters Of The Sacred Heart Of Jesus Of Zambia, Zimbabwe And Kenya Regions.
    (Tangaza University College/Duquesne University, 2016) Chama, Mwila
    Formation is at the heart of mission. Renewal and growth of the Dominican life is highly dependent on the formation of new candidates to religious life, and promotion of on-going formation. Once candidates are well formed and abetted to be attentive, they could understand the way forward in their assignment and mission as missionaries. Candidates are not formed in isolation, but are part and parcel of other candidates who respond in a similar way to God’s invitation of following Christ within the same congregation. Later, in their community life, they will also encounter members that will have gone through a period of formation and will form a new community. It is during this time then that each one of them will have to hold on to the viable attributes of religious life, namely, prayer, communion, continuous learning and renewal of life in Jesus Christ. In the course of religious life, it seems to me that the majority of the professed members are not in touch with the core of their vocation. After formal formation, that is postulancy, novitiate and temporal formation, interests for mission shifts to a more independent and self-oriented life. Eventually, with perpetual profession, most of the times, members are aloof to community activities and programmes. The meaning of community life, service and mission are questioned. For some who may have the zeal to venture into a mission, sometimes it seems to me that there is some hidden interest. We find some members who overstay in the same position, doing the same thing, now and again, and may become inflexible to any changes or transfers as a result. It is hoped that this study will provoke searching souls and formators, leadership and all the members of the congregation, especially in the regions mentioned, to evaluate the meaning of a vocation and mission. In the process of all these discoveries, there is need to establish the fact that formation is actually the work of the Holy Spirit. If from the very beginning, candidates know what they are up to and who it is that they respond to, the zeal for mission would be kept alive not only in the diverse and strenuous cultural demands, but also in those moments when feelings of uncertainty overwhelm them. Whether in communities where they are familiar or not, they will still respond with intent to that which they are called to. This may even be an opening to respond to the needs of time and missions where the sisters may be needed, both within the countries they serve as well as places that may be completely new. On the whole, the aspect of formation is not only in designated houses of formation. For this reason, this work challenges all members to become aware of the fact that the project of formation for mature mission is everybody’s responsibility. The work of formation is not limited to a postulant, novice or directress. It is ongoing, and each professed member, just like those in initial formation, has a duty to lead by example, and take a firm, but sisterly interest in journeying with others, responsibly. Besides, all members of the Dominican community are not at any time to think that they are better off than those who may join after them. Equally, members are all pilgrims to the full knowledge of the self, and deepening of their relationship with God; to be companions and responsible for one another. In fact, formation for the real members of Christ is an ongoing process which much more proceeds through life in the community than in the formation houses.