Undergraduate Projects/Long Essays

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The Contribution of Catholic Women Association in The Church, Kenya A Case Study in Kahawa West Parish, Nairobi
(Tangaza University College, 2004) Malile, Restituta Devota
This study was carried out in Kahawa West Parish, located about 25 kilometres from the City Square. It began by giving a brief background on the situation concern of acknowledging and appreciating women's contribution in the church and society as a whole. The study was guided by the following objectives: To investigate the contribution of C.W.A to the church of Kenya, and also to establish the effects of C.W.A to the growth of the church, materially and spiritually. The instruments used to carry out the study were questionnaires, interview and observation. The questionnaires were designed according to the objectives of the study. It was observed that C.W.A contributes materially and spiritually to the church. However, it was also confirmed that women, sometimes, are not given enough room in the church to explore their potential due to lack of support and proper guidance from the church leaders, especially the Bishop, Parish Priest and church council. Finally, the study suggests that since in the church of Kenya majority of the congregation are women, there is a need to incorporate more women in church matters, including pastoral planning at diocese level, since women participate more in church life. It also needs to encourage and empower women by offering them seminars to create awareness on their responsibilities in the building of the church and the society as whole. According to the findings, it is important to involve more women in this type of investigation in different parishes, diocese and national level so that women would be able to solve problems they may encounter in their daily activities. Nevertheless, there is a great need to investigate the problems that hinder the participation of C.W.A. and the effects of their activities in the Catholic Church in Kenya.
Marriage and Celibacy for The Kingdom of Heaven Matthew 19:1-12 Marriage and Celibate Life are Equal Graces of God to the Church Entrusted to Individual Members
(Tangaza University College, 2004) Rugaiganisa, John-Josephat
The research work that you are holding in your hands is a work that has taken an amount of time to become what it is. After my Novitiate, that was 199/4, I was sent to live in one of the outstations, and in this parish I learnt that people admired my life as a religious. At the time it did not occur to my mind why people would have such an affirmative feeling. As time went on and I moved from one place to another, this feeling grew strong so that I started to ask myself what would be the reason behind this admiration. So in 1996, I went to philosophy and still I found that people in Zambia had the same admiration for religious men and women. By then my curiosity grew strong, but I could not carry out this research, since at the same time I wanted to make an investigation on who is a human being. Therefore, such research remained a plan for the future. During my pastoral year, that was 1999-2000, 1 got time to talk to people about it and shared my wonder with the religious. I discovered that it was not only lay people who admired religious life but the religious also on the other hand, after some times in a congregation begin to admire the married status. This opened up my mind and from the time I joined Tangaza College 2000-2001, I made up my mind to study this kind of attitude and come up with an understanding. This of course would have not been materialized if I did not get a further motivation. It was during my second year that I decided to register myself in the biblical stream and my love for scriptures was boosted up the more. And so, during the class on Matthew, Sr. Carmel Powell gave a very impressive commentary on Matt 19:1-12. This I found so interesting that I decided to take it as a principal text for my essay, since it fitted in well with my long awaited task. In this research essay, I follow the biblical methodology of writing. We have three chapters in this essay and each has an introduction and conclusion. In the first chapter, I present the context and the background of Matt 19:1-12. I set the delimitation of the text in question and justify my taking it as a unity. After that, I get into the text itself and present the textual criticism. Here I take B M Metzger as my principle authority, since I find his explanation more convincing, furthermore, within the same chapter, I give some of my own understanding. I have also dedicated a space for parallels of the text, both within Matthew and in larger context of synoptic gospels. The in the second chapter, I move into the exegetical work and some details of the text. I suggest the structure of out text, which has three parts with their sub-headings. Here I take in account every line of the text and give the necessary explanation, to understand the text and the world in which the community of Matthew found itself After that follows the third chapter. In this part of the essay I begin by giving theological message and its implications that need to be applied in the daily life of the church. I also look into the historical meaning of the text in order to set the foundation for my applications. The remaining section of the essay deals with the application of the textual message for marries life in the church bringing up the idea of marriage being a grace that is given to individuals for the sake of the kingdom. Thus I show that there is no need for married people to regret having been married, since it is a mission, given and willed by God. After that I look into celibate life and make applications that are deduced from the textual implications. Here I bring the idea that celibacy is not an alternative to married life but rather a life that is given to those and only those who can take it. The essay then tries to go against the idea of taking religious life as a mere job or career. Then I bring in the idea of living a happy religious life which witnesses to the eschatological life, using the image of being at the banquet, which is an image that Matthew uses. In winding up this chapter I dedicate a space for the challenges that need to be looked at in celibate life and in marriage. I propose that celibate life should be Christ-centered rather than centered on rules and customs. I conclude by challenging the idea of taking either celibate life or married life as an end in itself. I suggest that both should be seen and understood as symbols and instruments of the greater things that are in the plan of God, enveloped in the whole idea of the Kingdom of Heaven Before I present the definition of the terms that we are concerned with in this essay, I wish to make a not that unless stipulated otherwise, all the biblical texts quoted will betaken from the NAB, the translation found in the African Bible.
Church in The Media Epoch (A Special Reference To The Youths Of St. Vincent dagoreti Parish-Nairobi)
(Tangaza University College, 2004-12) Odhiambo, Fredrick
We come from an age that relies on media for better living or its opposite. In this case study I would like to sample in a concrete way the effect of this reliability on media relating it to our Christian moralit \Oh a special focus on the youths living in Nairobi{Dagoreti Parish}. Down the past ages the Church has been on the lookout on media effects and this is why the Church up to our time has a stand on what media ought to be. {b} Hypothesis: To check in whether media has a positive effect or negative repercussion on our Christian nuvalitv especially among the youths. Most of the Churchgoers especially the youths are faced with the 1-tf1uence {power I of the media that has the ability to shape and giy c a new identity to their lives. But first of all I would like to pose a question: what ty pe of society do we hail from? This is important in coming into terms or understanding why Churchgoers and especially the youths have a task before them. From our standpoint, our society is a liberal one; this dates back to the end of the eighteenth century whereby a system of thought based on theory of economics, which is in support of the development of capitalism, was adapted.' The liberalism theory sees the society as composed or 'rational individuals in pursuit of their self-interest.' This is the nature of our society and the media centers around it. If it is true that media has an impact that leads to alteration of behaviour, attitudes, or actions, the Church then may be required to adapt new ways of evangelization to suit the Christians in this situation.
Pastoral Care for The Homosexuals in The Church With Reference to Zimbabwe.
(Tangaza University College, 2004) Mukupo, Xavier
The problem of homosexuality is a daily phenomenon in our contemporary society today. Homosexuality is found through out almost all the cultures and many religions as well. It is also found in all classes of people rich and poor alike. In Chapter One of this research I am going to look at definition and myths and misconception of people of a homosexual orientation. I am going to look at Africa in general and then keep my focus to Zimbabwe. In Zimbabwe I have talked to people of homosexual orientation at Gays and lesbian Zimbabwe Offices in I larare. I talk with one man was a general one but I was able get very vital information. I also got pamphlets, their constitution and a book to help to understand them. 1 am going to see if this problem was imported from Europe, as many people would say. Court cases reported show that as early as 19'h century the problem was already there. I wilt also look at prisons and schools and see if they contribute to this dilemma. I will also look at what happens at Gays and Lesbian Center in Harare. To be homosexual is not easy so I will treat the challenges of being homosexual in a country like Zimbabwe. I will them look at the issue of gay marriage and child adoption which is a hot issue these days. In Chapter Two, I am going to give the theological reflection. Basically. I am going to look at the bible. What does it say both in the Old and New Testaments? It is condemned through and through. Human beings are meant to be co-creators since they are created in the image ad likeness of God. The Catholic Catechism and the Magisterium is very clear as regards to the problem of homosexuality. Ihe Magisterium has a moral position and it talks about the dignity of human person and finally the discrimination against homosexuals. At the end of this chapter I will look at what the Church say on the Gay marriages and child adoption. In my last chapter, which is chapter three. I am going to give the pastoral reflection on the issue of homosexuality. Homosexuals need to be cared for pastorally. This is a special case and must be handled with care. These people need to be accepted without judging them but empathizing with them. No one fully understands their plight therefore we need to be kind to them We can also use the Theology of the Cross in order to help them to realize that they are not suffering alone hut with the crucified Christ. I will give sonic recommendation to help these people. Some of the recommendation have been used elsewhere and have proved to some extend to be hdpful. At the moment I know not a parish, which is handling this issue, but it is important to he prepared for this problem. Homophobia makes it hard for people to come out and seek help from priests and other competent people.
Therese Of Lisieux: Her Spirituality and Its Relevance to The Mission of The Church In Contemporary Africa
(Tangaza University College, 2003) Ivibaabu, Nchebere Christopher
The main objective of this essay is to make Therese of Lisieux better known and to make our contemporary world much more conversant with her teaching, which is so rich and relevant to our age. To meet our _objective, we will divide the essay into three chapters. In the first chapter we will study Therese from a biographical perspective with the aim of providing the historical context within which she developed, practised and taught her little way of spiritual childhood. We will divide her life into three phases or periods. The first period (1873-1877) which begins with her birth and concludes with her Mother's death, is a period in which Therese was surrounded by love and was full of life and happiness. The second period of her life (1877-1886) starts with her mother's death, which made her so timid, retiring and hypersensitive that she could not bear the company of people other than her family members. This second period came to an end on the Christmas day of 1886 when she was relieved from her touchiness. She became strong, courageous, and other-centered. The Christmas grace gave way to her third period, which spreads from 1886-1897—the period in which her spirituality came into being and took shape. The second chapter constitutes the heart of the whole study. In it, we will present the spirituality of Therese of Lisieux. We will divide our chapter into two major parts: The discovery of the little way of spiritual childhood, and the essential elements of this way. We will focus on Therese's religious experience, that is, her self-image in the light of the mystery of salvation and then look into the discovery itself. We will study in detail the essential elements of the little way of spiritual childhood, which are: confidence (filial trust), prayer, fraternal charity and missionary spirit. In our third chapter, we will present the relevance of Theresian spirituality to the mission of the Church in today's Africa. We do this by first examining what the mission of the universal Church entails. Secondly, we will look into the African situation and the challenges that it poses. Finally, we will present the Theresian response to Africa by briefly exploring the implications of her spirituality of communion, which are: commitment to works of charity, pursuit of reconciliation and peace, and interreligious and ecumenical dialogues.
The Role of Women in The Gospel of Matthew And Its Implications in Today's Church
(Tangaza University College, 2003) Akimana, Concorde
The purpose of this work is to find out whether the love of Jesus, shown to women, one of the marginalized groups of his day, is put into practice in today's Church. The present work has three chapters. To facilitate this study we shall need to begin by looking at the position of women in Graeco-Roman Empire before and during the time of Jesus. This is because the sacred writers of the New Testament, including Matthew, were influenced by different cultures. In the first chapter, we shall look at Greek philosophy and the Roman Law, without however forgetting what the Old Testament says about the position of women. Our intention is not to show a negative side of looking down upon women by the Bible world. It is rather to let the reader know the impact of prejudices of the patriarchal society on women in the Scriptures. In chapter two, however, we will study how, Jesus, a male Jew, goes beyond the bias of the Old Testament. Matthew presents to us Jesus who is truly human born of a woman (1:1 — 18). We shall find out why Matthew includes in the genealogy only five names of women among so many names of men. It will be considered important to know motive of the author and the nature of community that was made of the groups of marginalized people in the Jewish society. In this case women were not an exception.Thereafter, only when we have seen how Jesus preaches and heals both men and women will we now seek to know any longer that he has no discrimination. In addition, the Matthean Jesus sees divorce as an act of undoing what the Creator has done. Women in return, as true disciples will not remain indifferent or passive. They will play an important role by sharing a great sense of fidelity at Jesus' passion, death and burial. Moreover, women will become credible witnesses of the resurrection by announcing to the Apostles that Jesus is risen. The third chapter will examine whether the teaching of Jesus is put into practice. We shall, briefly, go through the entire history of the Church. We will consider the Church Fathers. They tried to balance the Old Testament with the New Testament. That is why they will allow both married women and virgins to play the key role in the development of the early Church. Some names like Macrina, Paula, Felicita, Perpertua, Monica and the mother of Gregory and Basil are unforgotten. In medieval period, women in the Church will continue to struggle for holiness. Though they are silenced, women will still remain active in Crusades, Monasteries and mysticism. The role of Catherina of Siena during Avignon Captivity is a factor that will make her a Doctor of the Church one of only three in the history of the Church. The period of the Reformation and Counter - Reformation, we shall find that reformers and counter — reformers were not only men, but also women. While some nuns were leaving monasteries because of their brothers who forced them to do so, other women had exceptional courage to remain in the monasteries, others joined religious life not only as cloister nuns, but also as active women. While Teresa of Avila busy reforming the Carmelite Order, Angela Merici and Mary Ward are worked tirelessly to be active in the world for the sake of the Church. The Second Vatican Council will make way for women's active participation in the Church and in the world. Its work has yet not ceased to make sure that women may enjoy the threefold ministry of Jesus by the virtue of their Baptism and Confirmation. The role of Mary as a woman in the Church, will not be left out. Her apparitions in different places throughout the ages are significant.
The Phenomenon Of Democracy And Its Impact On The Church: A Theological Reflection on the Church as People of God And a Communion of Believers with Equal Dignity and Specific Calling.
(Tangaza University College, 2003) Magwidi, Fanuel
When one hears of the phenomenon of democracy vis-à-vis the Church, what often comes to one's mind is: "But the Church is not a democratic institution! The Church can never be a democracy! There is no democracy in the Church, even though the Church may encourage civil governments to embrace democratic principles!' Whether these criticisms or remarks can be justified or not, is not the concern of this paper. Our main objective here is to see how the phenomenon of democracy experienced in the civil and secular society. impacts on the life of the Church. Our premise is that even though the Church is hierarchical in structure which means that power and authority in the Catholic Church are always related to, and proceed from the ultimate source of it's life, who is Christ Himself, and exercised by those who chosen by him, still when we look at the civil or secular society, people's perception of decision-making, authority and 'ministry' is rapidly changing. This unavoidably impacts on the life of the Church. The notion of democracy is not such an alien concept after all. In as much as the Church is a Divine institution, founded not by human beings, hut by Christ, still we have to bear in mind that the Church has also a human dimension. It exists in the world. Therefore, it is both a human and divine institutition. Since people live in the civil society, (in the world). the social ideologies, such as democracy, that are operative there, will definitely influence their outlook of life. What this paper aims at is to see how the Church. after carefully scrutinising the signs of the times, and having discerned the action of the Spirit in the world, can try to correlate itself through its members and as an institution with such movements like democracy. In other words, we intend to see how some good democratic principles already operative in the civil society can be utilised in the day-to-day life of the Church. Even though the Church "may not be a democracy". still the Church leadership, and indeed the whole People of God, can embrace some of the democratic ethos of participation, consultation, collaboration and co-responsibility without fearing that it will contradict the hierarchical nature of the Church's leadership. With this in mind, we begin our Chapter One by exploring and examining the phenomenon of democracy in the civil society. We shall look at the various theories and foundations of this phenomenon. We shall also outline the diverse principles operative in an ideal democracy. Yes, we admit that democracy can be a utopia. Like any other political and social ideologies, it has its setbacks and problems. Nevertheless, as an ideology and also a culture for our time, we realise that it is quite attractive and we could say that it is here to stay for an unforeseeable future. Also when we look at some of its characteristics or principles, some of the shortcomings become eclipsed. In Chapter Two, we shall reflect quite extensively on the phenomenon of the Church as taught by Vatican II. Basically, we shall highlight the fundamental understanding of the Church as the People of God and a Communion of Believers with equal dignity and specific calling. We shall focus our discussion on the two essential principles of equality and diversity among the people of God. These principles will prompt us to reflect deeper on the questions of the Church as a 'religious' community, but also a social institution, and how people in that community and social institution actually gather, configure and structure their common life. In Chapter Three, we shall look at the Church's practical life vis-A-vis democracy. In this section we shall not only look at the liturgical ministries that the laity can play within the Church, but also the secular sphere. The laity have a big responsibility in the civil society where they live, as members of the People of God. By their exemplary lives and their influence, they could be the moral conscience of the society. Therefore, by utilising the gifts and expertise of the laity, the Church can become relevant to the society and also be effective in its mission. Indeed the work of the laity in the Church, wherever they could be, is an essential and irreplaceable component of the mission of Christ.
Freedom of Expression with specific reference to: Media freedom and Church as Conscience of the: Nation in Contemporary Kenya
(Tangaza University College, 2003) Nafuma, I.usabe Lennoxie
Article 1 of the Universal Declaration of Human Rights adapted by the UN General Assembly Resolution 217A (III) of 10 December, 1948. states that "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood [and sisterhood]." Article 18 of the same document states. -Lveryone has th•z• right to freedom of thoutiht, conscience and religion... The Constitution of Kenya section 79 (1) borrows a leaf from the above and lays down the freedoms and rights of the citizens in regard to freedom of expression in the ‘Nords "Except sith his [or her] consent no person shall be hindered in the enjo)ment of his [or her] freedoms of opinion, that is to say, freedom to communicate ideas and information \A ithout interference (whether communication he public generally or to an person or class of persons) and freedom from interference with his [or her] correspondence.
Factors affecting active participation of the youth in the life of the Church today. A Case Study of Santa Maravillas Parish in the Diocese of Malabo in Equatorial Guinea
(Tangaza University College, 2017) ANGO RA, Alice
the life of the Church today, particularly in the case of Santa Maravillas Parish in the Diocese of Malabo in Equatorial Guinea. This study is divided into three chapters. In the general introduction, we have looked at the background of the study, after which the purpose and aim of the study are presented. The statement of the main problem, which the study tries to respond to, is presented. This is followed by the rationale/ Justification of the study and scope and limitation of the study. The methodology employed in the study is also outlined. In the first chapter, we have looked at the teachings of the Church concerning the youth’s commitment to the Church. In the second chapter, we have shown factors which hinder the active participation of the young people in the Church’s activities. The third chapter speaks about how to improve and present Church activities which are more viable and attractive to the youth of today’s world. Finally, the conclusion presents a summary of the work and recommendations.
Is The Place and Role of Women in The Community and Gospel of Matthew Reflected in The Church Today? With Special Reference to Ting'ang'a Parish in The Nairobi Archdiocese-Kenya.
(Tangaza University College, 2002-02) Thuku, David Mwaura
Who are the cornerstones of our church? Is it men as tradition has it or women who are considering themselves as forgotten partners in the Roman Catholic Church that is patriarchal, pyramidal and male defined. The question of women's place and role in the church has acquired particular importance in recent times. The growing volume of important literature addressing this concern indicates the significance that is being attached to this question in the present decade. It is one of the pressing pastoral problems and issues facing the church today. Lane says, " Anyone who is remotely in touch with pastoral rumblings will realise how serious the question of women in the church has become in recent times"! Okure writes: This issue of women's place and role in the church and society constitutes, perhaps the single most important theological question of our century. Indeed, some scholars2 have compared it to the question of the Gentiles in the early days of Christianity. Not surprisingly, as arguments rooted in scriptures were used to sustain the practice of forcing Gentiles to undergo circumcision as a condition of salvation, so too today, scriptural arguments are advanced to justly the age-old practice of excluding women from certain leadership and ministerial roles in the church. Until today, despite the ongoing debates, literature, seminars, workshops and conferences on women's role in the church, and despite the new biblical studies and new interpretation about the church community as a discipleship of equals4, the church is still holding a very rigid position regarding the type of ministry women can exercise. Women are not only the silent majority but they are also the silenced majority.5 A story is told of St. Bernard, that one day while he was praying before the altar of the Madonna, Mary suddenly opened her mouth and began to speak: 'Be silent! Be silent'! St. Bernard cried in desperation; 'women are not allowed to speak in the Church."6 The response of St. Bernard seems to be the same response of the Roman Catholic Church to all women. No wonder this year's theme on Women's International Day, Women breaking the Silence7, though a fitting theme, left many asking the major question, to whom do women break their silence? To whom do they tell their story when those meant to hear it are either blind to it, or do not care?8 This shows that they have little to celebrate. However, Pope John Paul II offers some hope to these silenced and marginalised women when he declares, "The hour is coming in fact has come, when the vocation of women is being acknowledged in its fullness, the hour in which women acquire in the world an influence, an effect and a power never hitherto The Pope affirms that women too are called and elected by God.1° Ironically there are still so many roles in the church that women are denied." The Catholic Church is invited to discover an appropriate role for women. Unless this happens the Church will continue to face this critical issue. Both women and men should therefore have more than a passing interest in this issue. This essay, therefore, endeavours to be my contribution to the noble and worthy cause of women's role and place in the hierarchical Catholic Church. It intends to offer an encouragement to those women who are working for self-empowerment and to have their voices heard.I2 achieved

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