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    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, Benjamin
    I 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.
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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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    Culture as an Essential Element of Evangelization, a Case Study of the Karimojong of Northern Uganda
    (Tangaza University College, 2015) Diyuo, Josephat
    Our founder, Charles Cardinal Lavigerie of the Missionaries of Africa encouraged all of the Missionaries going on mission to like the people, like their culture: learn the language, eat the staple food, learn the traditions, share with them their joys and sorrows etc. This has been a motivation, with the hope that, this research will enlighten me more on how to apply the culture of the people in my missionary activities effectively. As a Dagao (someone born from my tribe), I realized in the Catholic Diocese of Wa, Ghana (my home diocese) that people have overwhelmingly embraced the gospel, however, the priests who know the traditions and practices of the faithful have a greater impact on the Christians than those lacking that ability. The above example testifies to the fact that the importance of culture in the process of evangelization cannot be overemphasized. At the end of my pastoral work in Uganda among the Karimojong, I felt the Karimojong are opened to the gospel but still so much attached to their culture which is good but some aspects especially the castle rustling and destruction of life is contrary to the gospel values. The question is how can we find a bridge between their culture and that of the gospel? Hence this research is aimed at enriching my knowledge of the Karimojong culture so as to help me and other missionaries working there do effective ministry.
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    Christian Witness as a Tool for Evangelisation amidst Religious Plurality
    (2016) Kabuya Ntumba, Daniel
    One of the successes of Vatican II was that of exciting awareness on the changes that occur in the modern world. The changes affect every area of human life. Realities such as technology, modernity, communication, and religious pluralism make people close to one another. The world has become a global village. People are no longer “isolated” from one another as they were some few years before. This marks a new epoch in the history of the world. Due to these changes, we observe an unbelieving tendency in the modern man. This unbelieving tendency engages man into circumstances where he forgets completely his primordial vocation that is love. On the one hand, we witness to realities of religious wars, violence, and religious hostility in which some Christians act contrary to the law of love: “You must love the Lord with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbour as yourself” (Mk 12:30-31; Lk 10:27). On the other hand, others misuse religions to justify their actions against others. What can we say about religious pluralism? Today, none dares to deny the phenomenon of globalisation. enhances the possibility of a community-world. We do not need to travel to China or to India to meet Hinduism, Buddhism, or Judaism. Rather, we live with them and share the neighbourhood together. In fact, we are the next-door neighbours to people of other faiths. Moreover, migration, technology, and even travel contribute largely to the knowledge of various cultures and beliefs. Due to neighbourhood, some people find it difficult to practice freely their faith. In countries such as Sudan, Saudi Arabia, Pakistan, Iran, Iraq, and India, Christians feel “persecuted” and “denied” of their right of religious freedom. Again, some states do not give way to “religious tolerance”. This gives rise to tendency to embrace fundamentalism and secularization. To that, we add modernisation that offers new values and meanings to man. As noted in Gaudium et Spes, the modern change brings much worries and anxieties to man: “Torn by a welter of anxieties he is compelled to choose between them and repudiate some among them. Worse still, feeble and sinful as he is, he often does the very thing he hates and does not do what he wants” (GS, 10). This situation compels the researcher to assess the divine commission that says, “Go, therefore, make disciples of all nations; baptise them in the name of the Father and of the Son and of the Holy Spirit, and teach them to observe all the commands I gave you. And look, I am with you always; yes, to the end of time” (Mt. 28:19-20). To assess the divine commission is to scrutinize Christian witness effectiveness within the modern world. Christians are invited to reflect upon the methods and ways used in the fulfilment of the command of the Lord. The fulfilment of the divine command is a matter of witness. Christian witness does not consist of proclamation through words only. It is beyond that. Christian witness is rather a combination of words and actions. This means that Christians are instruments through which God brings salvation to people: “Go, for this man is my chosen instrument to bring my name to Gentiles and kings and before the people of Israel” (Acts 9:15). We realise that Christian witness uses more the person of the preacher as God’s ways to reach out to people. Thus, to evangelize 3 3 2 and its today is to establish correspondence between words and actions. It is only in this way that Christians may identify themselves as Disciples of Christ: “It is by your love for one another, that everyone will recognise you as my disciples” (Jn 13:35). In this sense, Christian witness becomes effective for evangelisation. The effectiveness of Christian witness lies in reflecting the person of Christ in one’s life. Paul states that, “I have been crucified with Christ, and yet I am alive; yet it is no longer I, but Christ living in me” (Gal. 2:20). Having explored some of the changes of the modern world, the researcher intends to propose Christian witness as a powerful tool for evangelisation. This entails that Christians must not engage themselves in a wrestling with the unbelieving world as far as evangelisation is concerned. Rather, they are called to witness to the person of Jesus through both words and actions and surrender the outcome to God. They are called to, as Barth says, “let God be God”.