Undergraduate Projects/Long Essays

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    The Evangelical Counsels as Means of Communion Among The Carmelite Missionaries in Kenya
    (Tangaza University College, 2018) Ebere, Ugwoke Juliana
    This Research Paper presents the evangelical counsels as means of communion. It is divided into three chapters. The first chapter explores the evangelical counsels as a means of communion as presented in the documents of the Church which comprises: the meaning and understanding of the evangelical counsels in Church’s teaching, evangelical counsels as means of building communion which is rooted in the Trinity as basis of love and communion. It also expounded on the Church as communion, Evangelical Counsels as means of communion as experienced and expressed by Blessed Francisco Palau and Missionaries’ Charism. The second chapter will deal with some of the challenges in living the evangelical counsels as means of communion, while the third chapter will be focusing on ways of overcoming the challenges. The evangelical counsels of poverty, chastity and obedience is a very important mark of religious consecration in the Catholic Church. Baptism is the fundamental Sacrament of Christian initiation which opens the door to the other Sacraments in the Catholic Church. Baptism is also the foundation on which religious consecration, through the profession of the evangelical counsels is built. The evangelical counsels further dedicate a person to God’s people in a particular congregation ratified by the authority of the Church.” In his Letters, Blessed Francisco Palau wrote to his daughters in Lerida and Aytona, he advices them to be of one heart animated by one and the same spirit. His wish is made alive in the formula of the profession of the Carmelite Missionaries; […] in union with all the Carmelite Missionaries, I resolve to persevere in my vocation, living my religious consecration in the joy of a sisterly community and in the service of the Church.” Every Carmelite Missionary strives to live a life of communion which in the core of their Charism; “to be an authentic sign of communion in the church” and our community is seen as a small Church. According to the Formation Guide of the Carmelite Missionaries, Incarnated Grace on the Way, “The call to follow Christ who consecrates us for the Kingdom is the characterized presence of the mystery of communion; the living Charism incarnated in Francisco Palau, enriched by his ecclesial experience and enfleshed in each sister who accepts and lives it in fidelity as the profile of the Carmelite Missionary.
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    The Jerusalem Community: A Lukan Model for Small Christian Communities in the AMECEA Region
    (Tangaza University College, 1999-02-12) Chisanga, Patrick
    Luke is the only one among the evangelists who draws our attention to what immediately followed the Gospel story of Jesus, namely the birth and growth of a community constituted in the Spirit of the risen Christ. This is the Jerusalem community presented at the beginning of his second work, the Acts of the Apostles. He describes the members of this community as having been of "one heart and soul" (Acts 4:32) and summarizes their everyday life as characterized by unwavering faithfulness to "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). This Lukan description of the first Christian community has played a very significant role, especially in the second half of this century, as the Church renews itself in the light of the second Vatican Council ecclesiology. It has been the inspiring model for the decisive option by the Bishops who constitute the Association of the Member Episcopal Conferences in Eastern Africa (AMECEA)I to establish Small Christian Communities (SCC) in the region as a pastoral priority in response to the challenges of time. The need to rediscover this original Christian identity mark comes with greater urgency today when so many Catholics are leaving the Church to join small, often very fundamentalistic and sectarian groups. What is given as the main reason for this is the appeal of a close-knit community which provides a greater sense of belonging. In view of this pastoral challenge, this paper re-affirms the fundamental significance of the SCC as a necessary return to the original model of Christian living suggested by Luke in his description of the first Christian community at Jerusalem. The first chapter of this essay takes us back to the roots of this community, viewed as A Community in Formation. Jesus takes the initiative to gather disciples around himself and, as he journeys toward Jerusalem, forms them into a community of authentic witnesses. In the second and central chapter, Luke takes us into the inner life of The Spirit-filled Community through his summary presentation of its everyday activity as consisting in continuous perseverance in "the teaching of the apostles and the communion, the breaking of the bread and the prayers" (Acts 2:42). These elements will constitute the four parts of this chapter, developed in the light of the Lukan summaries, particularly Acts 2:42-47 and 4:32-35. The final chapter views the option for SCC by the Association of Member Episcopal Conferences of Eastern Africa (AMECEA) as A Return to the Lukan Model of an ideal Christian community characterized by a unique spiritual-material solidarity. It is hoped that this presentation will bring about a greater appreciation of the SCC as a truly African and authentic Christian way of responding to the renewed post-Vatican II and African Synod vision of Church toward the third millennium.