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Item THE RELIGIOUS ATTITUDE OF THE CONGOLESE YOUTH TOWARDS GOD Resistance to Models and Methods of Christian Religious and Pastoral Education: A Pastoral Response(Tangaza University College, 2005) MAZENGA, KADJIM ALPHAFrom statistics alone. it would seem that Christianity in DRC is in a good situation and there is a multiplicity of favorable signs: there is an active participation of the faithful. a growth in the number of the Christian communities, a high level of religious activities, a plethora of vocations to the priesthood and religious life. This impression seems to be confirmed on the spot there is an abundance of associations: celebrations are fervently attended: sacraments are well frequented: there is the conviction and commitment of a large number of believers: there are admirable examples of devotion. Christians in Congo allegedly form 85% of its population (Catholics 50.6% spread over 47 dioceses: 28 millions of the faithful. 53 bishops. 3261 diocesan priests. 3356 men-religious and 6487 women-religious: Protestant 25%. and Kimbanguists 100/0)1. This is the impressionistic coming from Congolese Christianity. Nevertheless, the promise for the future. as established during our work among and with the youth. is less certain because there are also disfallorable signs. The most disturbing of the latter is the religious attitude of the youth towards God. In Congo today. the religious attitude of most youth in urban areas towards God is largely functional. Thus. God is viewed as one who substitutes for human deficiencies. Put differently. the relation with God is not really a living one but made for one's living interest. In other words, the encounter between God-humans crops up at the time when one is stuck in difficulties, danger. stress. distress. death. struggle. hardship. tribulations and trials, among others. • him. ..s . ,sk‘s.cougopline.com_geo,litm . 30.08 2004. See also. Le Clerue Seculier du Zaire. (Krnshasa• SCIFZ. 19811 From our own pastoral experience of working among and with them. it is rare to find youths who affirm belief in God during joyful and successful circumstances of their life. One can of course generalize that this is a universal trend today. Be this as it min: the trend does not seem to have the same meaning in the other parts of the world as in Congo. This is because its extent and its consequences seem to be more serious: the loss of Congolese deep rooted religious consciousness and life. Careful analysis of this trend seems to portray that for a large number of Congolese youth, it has become increasingly unpopular to identify with the life, work and mission of the Church. The Religious Attitude of Congolese Youth Towards. God is a sounding of opinions realized from our discussions and sharing with a group of fifty young people during our pastoral experience 2002-2003 when we were asked to accept the responsibility of building up a youth group at le:u Kristu ?''to-Lunngu- Parish (hereinafter YKTL. ) in Bundundu3 (hereinafter BDD). In general. a good survey is legitimately realized on a big number of subjects. The present group of youth seemingly reveals some tendencies, which can be spotted in some other areas of Congolese youth populations. In the present essay. our major argument is primarily that of the contemporary youth. if God exists, it is not in the first place for our benefit. Instead, it should be that 2 One of the four parishes of BDD. the County Town of the region of BDD served by the SVDs since 1963. Is the County Town of the province of BDD. one of the eleven provinces of DRC. BDD is at the same time the name of the administrative province and of its County Town. It is situated in the western pan of DRC. 400 km away from KIN It is located in the lower part of the river Kasai and it is built on the shore of the river Kwilu in a big savannah area. few miles from the equatorial forest. BDD is the youngest of the county towns of DRC since 1971. At the eve of the independence (1960). BDD was a hug village made of fishermen whose population was only 15.000 inhabitants. Today. it has 120.000 habitants. BDD has few activities. The onk activity of the town is concentrated around its fishing port. BDD is an important agricultural region. It resupplies KIN with oil. manioc. fish, meat and raw materials. we might he of set:\ ice to Him. That is to say in order that we may sere Him.' Secondarik . to encourage and bring a little light to the heralds, teachers. catechists. preachers and all ministers of faith who deal with young persons. in their search for the path leading to true Christian faith. To can out this study. we have chosen the analytico-descripive method and this within the theologico-missiological framework. It is made of opinions of the youth collated during spiritual directions, discussions and sharing with them. After each and every talk and sharing, we noted their responses and reactions to the matters and questions discussed. The fundamental question in writing this essay is that of searching how to reevaluate and introduce other methods and models that we believe can turn the attention of our young people to true Christian faith and toward the spiritual treasures of the Church. Our study is structured in four chapters: the first will present the background of the situation of the youth in the parish. We will present the clear details of the situation, our arrival over there and our concrete experience with them. The second chapter recalls the main themes of our encounter with the youth. It is the question to know the how and the why of such a wrong attitude towards God. Chapter Three expounds our own Christian faith: the correct idea of God in Christianity and the relationship between Christian faith and them. The fourth chapter suggests ways through which young people can be empowered in order to help them to grow in the true Christian faith. Lastly. conclusion crowns all that we have studied, described, and analyzed in this workItem THE PARADOX OF EVIL AND SUFFERING: "A LIFE IN CHRIST THROUGH SUFFERING AND ENDURANCE(Tangaza University College, 2005) OMORO, SAMWEL ODERO...My heart is sorrowful even to death... The spirit is willing but the flesh is weak" (Mt 26:38,41). Like Jesus, every human person finds himself or herself sometimes in such a concrete situation when confronted with the pangs of suffering. Though the intellect would want to make out its meaning and purpose in order to overcome i, the body the medium through which this suffering is encountered and expressed is always weak. vil events such as earthquakes and floods have always have left many people confounded in silence with fear, loneliness and anxiety. Though they are an iceberg of many silent sufferings and deaths, they have always provoked within man a sensation of pain that man is short of completeness in life. Such consciousness evolves into uneasiness and concern, worry or dread, lack of fulfilment, but above all heightened feelings of inner emptiness, isolation and intense longing to overcome suffering. Suffering may be transient, or long lasting. It is common to all, the young and the old, the poor and the rich alike. From the standpoint of human history, suffering is a legacy that is as old as humanity. When we switch on our radios and TVs and read newspapers, the most dominant news is about suffering in the world. Summits, conferences, councils, seminars are always held to forge ways on how to diminish, alleviate or to prevent suffering. Though suffering and pain seem to be an integral and unavoidable part of human existence on earth, man upon failing to establish a rapport between suffering and life, ends in posing basic questions: Why suffering? Is there meaning in suffering? Can suffering be totally abolished from the earth? Does God create evil and suffering? Why suffering in a good world? These questions summarise my motives and aims in writing this essay: there is a necessity to develop and cherish a firm positive attitude towards evil and suffering in the world. The notion that God is a good God and he is the creator of the good universe magnifies the horror and dread of suffering. This is because man cannot comprehend a good God creating or allowing evil in a good universe! The question about the origin of evil and suffering is not an afterthought in man's intellect. Thus, comes the problem of evil in the world. The ravaging effect of suffering, of which the human in cannot exactly situate the origin, plunges man into a flight from the reality of life. Many a times man in his wisdom attempts to rationalise the problem of evil and suffering so as to attain comfort, but all in vain. On the contrary, man's flawed attempts to evade evil and suffering have always propagated loneliness and anxiety in life. In any case, human philosophy should aid us in making out how evil and suffering profoundly fit into the divine plan for humanity and into the probationary nature of life; philosophy should help to develop a healthy attitude that will influence right actions towards evil and suffering, thereby removing the misjudgement about evil and suffering. Again it should help us to see that suffering is not irrational, purposeless and meaningless and that it is not the end of life. This is the basic stream of thought in Chapter One. Man with his intellect in confronting the problem of evil and suffering, engages in an earnest, modest and endeavouring &Tutuila to offer a solution appertaining to this problem. The pure human rationality that has led to a tussle to comprehend the meaning and purpose of suffering in the world is full of conjectural arguments. Baffled by the fact that evil and suffering are indiscriminately affecting all persons, even other animals, the human mind has unfortunately occasionally wandered away from the truth that there is a good God in control of the universe. The supernatural revelation purports to found the fact that even though evil and suffering are inherent in the world, the good God has triumph over them and that they are only a fleeting reality. Chapter Two is a move to locate the origin of evil and suffering and its relation to God's presence. Ilowever, we will only deal with the New Testament in this chapter in order to see how Jesus, who is the paradigm of Christians in front of suffering, understands and lives the problem of suffering and evil. "...affliction produces endurance, and endurance, proven character, and proven character, hope, and hope does not disappoint..." (Rom 5:3-5). In these verses Paul reiterates our vocation to authentic living amid suffering. Theology as a rational method of establishing the truth of revelation, bears the responsibility of giving a rigorous and exact exposition of the doctrines of faith pertaining to evil and suffering. As such, theological reflection should offer Christians a spirituality that is completely useful in nourishing and strengthening faith. This is the core message of Chapter !Three: how to face suffering squarely with the purpose and meaning as a way to God. Christ on insisting on the carrying of the cross as a way of discipleship to him, offers an overhaul in the meaning of the cross: a new meaning that embraces suffering as a necessary component on the way to new life, In Chapter Three we also establish this new meaning of the cross.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 IMPLICATIONS OF INTERRELIGIOUS DIALOGUE WITH HINDUISM An Analysis of the Pont-Praslin Interreligious Dialogue Centre, Mauritius(Tangaza University College, 2005) PRUDENCE, JOSEPH LELIOThe Motivation for Choosing This Topic Mauritius has a population of about. one million two hundred and fifty thousand inhabitants. Fifty eight percent of the inhabitants are Hindus, fourteen percent are Muslims and twenty-eight percent are Christians. People of different ethnic group and religions meet in the street, at work and some in places of pilgrimage (examples Grand Bassin and the sanctuary of blessed Father Laval). Mixed marriages' are increasing. We have awarded ourselves titles such as "La nation arc en ciel" ("The rainbow nation") and -the multiracial, multiethnic and multicultural country." Experiences show that we are still a juxtaposition of ethnic groups rather than a united nation. In February 1999, because of the death of a Creole singer -Kaye, war broke out between Hindus and Creoles. Three persons were killed. Police stations were destroyed and houses burnt. Many people feared of a new racial war like in 1960-1968. After this event many people lack confidence in the persons of other ethnic groups and religions. Now we can hear people saying: -never again such a situation like February 1999." These situations show that we have to make an effort to understand and know each other better. We have to overcome our prejudices. We are confronted with a situation that should be altered. N:B. Mixed marriage is used in the Mauritian context to define a marriage between two persons of different faith. The term is not restricted to marriage between two Christians of different Churches as in the Code of Canon Law. 1 However. on the 30 September 2303. Mr Pau! Beremzer, was the first Creole to become the prime minister of Mauritius.2 From the independence of Mauritius (12th March 1968) up to 2003. the prime minister of that island has always been a Hindu from the Vaish caste.3 This is a sign of hope. Our is:and Mauritius that appears to visitors as the 'star and the key of the Indian Ocean' is gradually becoming a point of encounter where European, African and Asian civilisati )n collaborate to create a new homeland and build our destiny in accord. This situation is part of the design of the Divine Providence calling Mauritians to replace the climate of suspicion and fear by an atmosphere of understanding and dialogue.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 EUCHARIST: THE ONE PERFECT OFFERING OF CHRIST(Tangaza University College, 2005) DENNIS, NTABO GWAROThe Holy Eucharist is a mystery placed by God into the visible continuity of human history. As a genuine historical reality, its exterior shape has undergone development and variations from one epoch to another and from one place to another. The first six centuries after the death of Christ were undoubtedly the greatest periods of development, as far as the shaping of the eucharistic liturgy is concerned. The gathering of Christians to celebrate the Eucharist grew from simple domestic celebrations to elaborate papal liturgies. There was a lot of copying of elements from the imperial courts, and gradually the Eucharist took a more official character. Slowly, a fixed outline of rubrics emerged, so that the main line of the Eucharist as it is known today in the West solidified. This development in the liturgy of the West between the 6" and 7th centuries consisted of assimilation of liturgical forms according to the practice of the Roman imperial courts, for instance, the use of a ceremonial handkerchief (maniple), the adoption of the chasuble, the ritual procession for the entrance, the rank of sub deacon, and the origins of a fixed style of prayer and chant. In the midst of all of the evolutions and variations, one consistent factor emerges: the experience of the Eucharist as a communitarian event. The primary emphasis in eucharistic theology from its very beginning was that the Eucharist is both the image and source of the unity of the Christian 2 community. Another important point is that apart from the influence of the Roman imperial courts, further major influences came from the intellectual, social and architectural developments of the Middle Ages. These greatly affected the development and understanding of the Eucharist. I intend to present a systematic, that is, a step-by-step progressive unfolding of the Christian eucharistic liturgy, and whatever our understanding of the Eucharist may be, this presentation should give us exactly what the word meant originally. We shall see that in the eucharistic celebration God himself is revealing and communicating the mystery of salvation through Jesus Christ through a specific type of prayer, a prayer that is a re-presentation of the Christ-Event in a sacred action. Beneath the divergent 'liturgical' practices in the Old and New Testaments, there is no doubt that there are some constants that have survived up to the present time, in the sense that there has been a general continuity with respect to the developments and changes of liturgy over the centuries. My aim in undertaking this research is to show how the Eucharist is rooted as an event in the Old Testament, a command at its institution in the New Testament, and the celebration today with its significance in Christian living. Having said this, the first chapter focuses on the origin of the Eucharist. It is a historical survey the objective of which is to serve as an instrument for the proceeding chapters under the titles: The One Perfect Offering of Christ, and the Significance of the Eucharist in the Christian Life.Item THE DISCIPLESHIP IN LUKE: MARY AS THE PERFECT DISCIPLE(Tangaza University College, 2005) MAROTTIPARAMBIL, JOSEPHLuke, the author of the two-volume literary creation, which we refer to as Luke Acts, believes that God has a plan by which human beings can gain eternal salvation. This plan was revealed by God in the Old Testament by prophesies and promises and at last through the ministry of Jesus Christ. The Christian community of Luke includes of all people without having any partiality of religion, culture, family, economic status, language etc, and all those who follow Christ sincerely as true disciple of Him. According to Luke this discipleship of Christ is not an accidental, but rather the real plan of God for the salvation of all. Discipleship is an act of God, a miracle of divine grace (Job 10:12-13; Zech 8:5-8; Gen 18.14) and one can only receive it in obedience and surrender (Acts 9:1-22). The Lucan style in which he has arranged his discipleship texts in the journey narrative (Lk 9:23-27; 9:57-62; 14:25-35; 18:24-30) not only gives them a permanent and lasting value, but also makes one think of discipleship itself as a journey (Lk 9:51.53; 10:1; 13:22) a course (Acts 13:25; 20:24) and a way (Lk 1:79; 20:21). It is the course that Jesus has once entered and (Acts 13:24) and now finished (Lk 9:31). It is a course which disciples must follow now (Heb 12:1-2). It is an invitation and a challenge offered to all opening out unbounded opportunities to live and grow in the service of the Kingdom. But every one is free to accept or reject this costly commitment. Being such a fantastic story teller, Luke portrays the elements of discipleship in his gospel including women disciples. Bringing Mary into the scene, as the one exemplifies all of the disciples 'who hear the word of God, keep it and live it (Lk 1:38; 11:28, 38-48) in her life as a true follower. For the disciples of Jesus in the gospel of Luke Jesus mandates a response from the followers, by way of renouncing their possessions and sharing with the poor what they have and follow Jesus radically with a whole heart and mind. Luke orients his gospel towards arousing in the disciple an intense love for God and his people. He works systematically all through his teaching on discipleship that the path of love leads to a true union with God which is the ultimate goal of a disciple. The evangelist, who speaks about women disciples, does not hesitate to bring Mary as Jesus' first and perfect disciple. Luke gives enough exegetical evidence to stress his idea. Discipleship is a life long commitment for Luke; and if so Mary is the best ideal for discipleship. My task here is to depict the Lucan picture on discipleship. In order to do that, in the first chapter I will analyze the discipleship and its meaning in the Old Testament namely in the Jewish tradition. The chapter ends with the basic requirements of discipleship, especially in the New Testament. The second chapter mainly deals with the Lucan picture of Discipleship; where he portrays it as a journey. Also the chapter explains the characteristics of discipleship in the Lucan point of view, which helps us to understand the real flow of Lucan 2 theology of discipleship — as an ongoing response to the call of Jesus. The chapter ends with the Lucan idea on women's discipleship. The third chapter is the climax of our study where both first and the second chapters are heading to. It analyzes the discipleship of Mary the Mother Jesus. I try to analyze with Lucan background that how Mary becomes the perfect disciple of Jesus and how she challenges the modem women with the model of discipleship. Christians today look to Jesus and his disciples in Luke-Acts for examples to imitate in their own journeys with Jesus. We can fulfill the missionary responsibility in our community as well as in foreign lands by preaching the good news of God's salvation, by following Jesus and leading a life of humble service. By portraying Jesus as a model of compassion who is particularly attentive to the question of social and economic justice, Luke tells us that those who wish to do the will of God must place themselves at the service of others. This service ethic includes adopting a life style which, in many respects, is radically opposed to the standards of this world.Item 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 THE CONCEPT OF DEATH IN THE BIBLE: FROM SEPARATION TO LIBERATION(Tangaza University College, 2005) MWANZIA, PETERFrom time immemorial, the mystery of death has remained subtle to man. Efforts have been made to understand this reality, but little light shade to the oddity of the mystery of death and the dread that accompany it. Struck by the same curiosity and lack of satisfactory answers about the mystery I thought of embarking on trying to grasp the concept of death in the Bible, as it is a reliable source of Christian faith. The research the first Chapter starts with the curiosity to understand the concept of death in the Old Testament. Before I enter in to the core of the study I will first research on the concept of death in the Ancient Near Eastern cultures, for these cultures had much influence on the understanding of the concept of death in the Old Testament. As it will be seen, death in these cultures is something to be feared, that which alienates one from the joy of living. In these cultures still man is to blame for the fate that begot humanity of lacking immortality. In the second and third parts of the chapter we shall focus on the Old Testament understanding of the concept of death. We shall see why death is said to be separation from God and from his people. We shall see the origin of death as effect of sin. Elaborate study will be given also to sanctions against dead and the historical development of the concept of death from creation to the inter-testamental period. In all these we shall see how death is understood as that which separates or rather divides people. Chapter two will give a substantial change of the concept of death from the idea of separation to means of liberation. We shall see how the understanding of death is spinned around the victorious death of Christ Jesus. Jesus transformative action of the vi concept of death will be dealt in length. We shall see the mysterious liberation concept of death which seen contradictory to Old Testament. In the third chapter we shall endeavor to present how we are to understand death today. We shall see how we are to conceive of death in a positive and more spiritual way and how we can apply the concept of death in our lives. Generally the research will be answering whether concept of death today is still the same as it was? Is death still the punishment for sin; is it still separation or means to liberation (way to eternity?Item THE CHRISTIAN IN FRONT OF SUFFERING Response to the Problem of Suffering in Job 40:4-5; 42:2-6 and Rom 8:28-30(Tangaza University College, 2005) JORGE, ENRIQUE ORMESIO QUIROZEvery human being at some time in their lives is touched by suffering, and I was not an exception. Suffering knocked at my door in different circumstances. However, I looked around me and I found different ways people suffer. Among those ways, there are people who suffer for no apparent reason, especially those children sexually abused by people whom they trusted. From news around the world we came to know of so many priests who abused not only the trust, but also the lives and bodies of children in their care. These abuses leave on the victims a wound that is difficult to heal, especially because they have been inflicted by people who are "representing" God. This moved my pastoral heart to find ways to help them first of all to understand their suffering and the role God plays in it. This was the spark that started the present work and drove me to continue the investigation. Thus, aiming at a deeper understanding of suffering, we try to distinguish a way a Christian may understand suffering. To this end, we investigate three passages in the Christian Scriptures Job 40:4-5; 42:2-6 and Rom 8:28-30. We chose these passages because they present an understanding of suffering in the Old and New Testament respectively. In this work, we use the Book of Job to understand undeserved suffering in the Old Testament. Thus, we also presuppose that Job is righteous and that his sufferings are undeserved. The fact that Romans explains the Christian life is not a matter of discussion; this Christian life is lived by Christians who have been made righteous by God. Then, the sufferings that they undergo are not supposed to happen to them because Christ had already paid the price for their victory. Thus, this essay is divided into three chapters. In this chapter, we analyse Job's response to his suffering. In this analysis, we survey the different ways in which the Old Testament understood suffering; then, we proceed with the delimitation and context of the text. This is followed by the exegesis of the text, and, finally, we present its theological message. In the second chapter, we survey Rom 8:28-30 to understand the place suffering has in the life of the Christian. We start with presenting the approach on suffering of Jesus and his disciples; then, we will have the delimitation of the text and the examination of its context; subsequently, we will do the exegesis to finish with the theological message of the text. Finally, in the third chapter we will compare the findings of the previous two chapters and underline the particular Christian response to suffering.