Undergraduate Projects/Long Essays

Permanent URI for this communityhttp://192.168.4.170:4000/handle/20.500.12342/173

Welcome to Undergraduate Projects Community

Browse

Subject: search.filters.subject.Traditional

Search Results

Now showing 1 - 8 of 8
  • Thumbnail Image
    Item
    A Traditional Luo Elder As A Pastoral Minister in Reference to I Timothy 3:1-7 (Impact on Evangelization in Luo land Kisumu)
    (Tangaza University College, 2005) Nicholas, Adongo Olonde
    Over the centuries, the Luos lived together and managed their socio-political and religious affairs internally. They had their elders who were entrusted with different duties and roles. Among the duties, these elders chaired and maintained the traditional worship. The elders became the light to the community whenever darkness fell over the entire community. The common figure, that is, Ker/Ruoth, had the duty to see to it that the community and its activity progressed smoothly. In fact, Ker/Ruoth was the highest position in the land performing the role of traditional "pastoral" ministry. The Ker had good and valuable qualities that reflected the nature and the culture of the community. In brief, the qualities are such factors as wealth to begin with. In this case, wealth was considered a factor that enabled the elders to support the less privileged. This was used to prove the degree of the person to give, that is, whether he was a cheerful giver or one whose sight did not transcend his family relations. During famine, people turned to the elder for assistance. He had to be a respected man. This respect was earned first by the manner in which the person managed his house. If he had a good wife then his home became a pillar of righteousness among his contemporaries. He had to be brave, a factor that pointed to the idea that he was able to face the invading enemy and rescue his people. Others included calmness, not unmarried, an elder son, and not a witch, a native and one whose mother was not a different tribe. Other qualities would be considered later in this work. For St. Paul in his first letter to Timothy, he outlined the qualities that a person would need to qualify in his case as a minister. These qualities are also applicable to a traditional Luo elder. For Paul, an elder had to be an irreproachable person. This necessitates the spirit of welcoming and straight forwardness. He must be married once. Marriage suffered infidelity during this time Paul wrote the letter and as such, he looked for those who followed the right teaching in marriage. Selfcontrol according to Paul made one to approach different situations with the right attitudes the situation would deserve. Hospitality was also called for in the sense of giving and welcoming, one whose heart bore no grudges. He must be one who managed his household well, not a recent convert, not a lover of money and has a good reputation. One quality considered among the Luos, especially polygamy would be seen as a point of conflict but given the mind of the community, it is as good as monogamy if not better. This was the point of clash between the early missionaries and the Luos. This intercultural clash between the idea of the missionaries and the traditional Luo leadership hastened the spread of Christianity among the Luos of Western Kenya. The traditional elders among the Luos were just as good as the ones Paul wanted to lead. A Christian leader is in some ways considered a pastoral minister, one who attends to the flock of Christ.
  • Thumbnail Image
    Item
    Traditional African Funeral Celebrations, A Challenge for Mission Today
    (Tangaza University College, 2003) Akeriwe, Raymond M.
    Traditional African Funeral celebrations, A challenge for mission today: Case study of Navrongo/ Bolgatanga Diocese (Nav/Bolga Dio,), Upper East Region (HER) Ghana, West Africa. This is my contribution to the on going discussion on an area that has for a long time posed a pastoral problem in my area of study and a bid to forge a way forward in coming up with an acceptable and workable proposal as far as African traditions and Christian values are concerned. My purpose in this work as an African, and an indigen of the Nay/ Bolga Dio. [UER Ghana] , is that, I consider the issue of death related rites to be of great concern to the local people. It is an area that touches on the very lives of the people, as such a close look at it may give us a clearer understanding of the phenomenon of death and its effects on the people. There is an identity crisis here, who are we? Western Christians or African Christians? Christians of this diocese are first and foremost African, before becoming Christian, people with a culture that defined their whole world view and perception of life. This is an area of real concern for the African Christian in that she/he is tom between tradition, cultural demands and the Christian faith. There is the need to protect one's place in the African hierarchy which is very important to the elders. This defines one's place too in the here after, therefore all that is necessary [ Living an exemplary life, good moral and religious standing] to get to the other side must not be overlooked. Initial perceptions of African Traditional Religion (ATR) by the early Europeans, missionaries were very much distorted, biased and damaging. ATR was described as evil, barbaric, primitive, diabolic', thus converts were uprooted completely from what they believed and knew and introduced to a whole new way of life, religion and culture. Many lost their identity through this and those who have come after them have since not found their faith and place in the traditional set up. With the current of inculturation blowing across the Church today, there is need for a rethinking on the life of the Church on the continent of Africa. There is a need for an inner reconciliation of many Christians in Africa, Nav/Bolga Diocese particularly, who live in deep conflict between their sincere belonging to Christ and their need to treasure the gifts bestowed on them by God through ATR. The Churches focus today should be geared towards a progressive development of authentically African forms of Christian life, celebration and thought. This brings about an enrichment of the catholicity of the Church as her message is constantly re-expressed in the Church and religious traditions which show the active presence of God's generous providence at work in every human context throughout human history. As Fr Domingues (mcd) rightly puts it [in his course presentation notes for Tangaza college - Inter-religious dialogue. 2000] ATR is of a great theological value to Christianity. It is the concrete historical way in which God has providentially been, somehow dialoguing with millions of persons, in their social, cultural and religious lives. Their concrete religious practices, traditions, belief systems are the concrete context in which God offered them some light on his own mystery. In a special way, God communicate and dwells with them. There is a context in which God offers African cultures the Holy Spirit, in such a way that they have a real possibility of answering to God's invitation of becoming partners in the paschal mystery of Christ. [(IS 22] . There is a real possibility of finding in ATR some real revelation of God [in her rites, art, poetry, proverbs etc] and some genuine human response to it in faith. This encounter and response however does not exclude that fact that such revelation and faith be mixed with much human sinfulness, corruption, in the concrete cultural, social and religious life of the African peoples.
  • Thumbnail Image
    Item
    Mourning the Dead among the Luo of South Nyanza: Reconsidering Some Traditional Luo and Christian Ways of Mourning
    (Tangaza University College, 2005) Bwana, Alfred orwa
    It is observed that many Christians, when faced with crisis moments revert to their traditional African practices.' This could be taken to mean that the Christian faith is not firmly rooted in them. Such a move is most explicit particularly during death, among others. Consequently, many Christians seem to live in a dualistic state of mind by practicing syncretism of Christianity and African Traditional Religion as they strive to meet their spiritual needs. The Christian missionary work in Africa, and now in Kenya, was characterized by demoniz_ation of the African cultural practices of the various ethnic communities. The Roman Catholics missionaries, for instance, allowed all other indigenous practices except those related to death. 2 For them, such rituals were related to ancestor worship. Accordingly, they called for radical discontinuity of the values that Kenyans and others viewed as salient. This dichotomy threatens to tear the heart of our faith. Inculturation could be the 'medicine' for it. Evidently, many African communities valued traditional practices since they adequately treated their major ideals and issues such as those regarding life and death. Christianity, however, introduced new categories of responding to similar issues. Unfortunately, some of the issues of the Africans were not adequately responded to in this new religious dispensation. Christianity failed to profoundly address what the people felt that their whole existence and survival hinged on. Consequently, the whole system of Christianity weakens whenever the people are confronted with real critical issues of life. The present study examines the traditional mourning rituals of the Luo of South Nyanza, hoping to bring to light, some of the elements that were 'buried' in the process of "planting" Christianity in Africa through the medium of other cultures. We aim to capture some of the values embedded in the rituals and find means of expressing them in a much more familiar categories. Among the ethnic groups of Kenya, the traditional Abaluyia and Luo communities are known to be very scrupulous in their funeral rituals. Being a Luo, I have taken the challenge to do this task as an insider. The Luo are believed to have migrated southward from Sudan to where they currently stay. 4 They thus have undergone a great transformation. Accordingly, it would be unrealistic to generalize about them all. This is why this study focuses on a smaller group of the Luo in South Nyanza. Nevertheless, there have been certain practices in common. Consequently, some reference to those Luo outside South Nyanza may be helpful. It should also be noted that the present tense used in most of the text signifies that the traditional values, practices and institutions are still substantially maintained.
  • Thumbnail Image
    Item
    An Encounter with the Spirit of God in African Religion
    (Tangaza University College, 2002-02) Mrosso, Bartholomew
    On 1996, my superiors appointed me to Ghana for two years of pastoral training. From 1996 to 1998 I was doing my pastoral formation among the Sisaala people of the Upper West region of Ghana. The Sisaala people are mainly traditionalists. By this I mean the majority of them if not all are followers of African Traditional Religion. Any one who approaches any village easily notices the predominance of the African Religion among the Sisaala. As you enter in any village the first thing to see is a shrine. Each extended family has a shrine. Among the Sisaala each extended family forms a compound. Then a number of compounds form a village. So the number of compounds in the village determines the number of shrines in it. Coming from East Africa where the phenomenon of shrines is not very dominant, I was very much fascinated by it. I was curious to know what are those shrines for. I was told that those are places of prayer and sacrifice. I witnessed that, if the day of prayers in the shrine, happened to be on Sunday, very few people would attend mass on that Sunday. This experience made me think that prayers in the shrines seem to be more meaningful to the people than our Christian prayers. I thought it was my task as a young missionary to make our Christian prayers more meaningful and appealing to these people so as they could abandon their traditional beliefs and embrace Christian faith. My plan as a future missionary was to convert these traditional believers into Christianity. I never thought of a possibility of dialogue with the African Traditional believers. Another fascinating phenomenon was, the Sisaala firm belief in the presence of the Spirits. For them everything has its spiritual dimension. Every living and non-living creature has a spirit. My first attitude towards the phenomenon of spirits was very negative. To me these traditional believers were simply superstitious. But slowly I started changing my attitude from negative one to a positive approach. I started asking myself about the possibility of God communicating something to us Christians through the traditional believers. In 1998 I left Ghana with a positive view of the traditional believers. It was in that same year I started my theological studies. From the beginning of my theological formation, I thought it is necessary for modern theologians to search for a theological foundation that can sustain a positive approach towards African Traditional Religion. During the course of my theological studies, I had an opportunity to take an elective on Christian theology of other faiths. This course has helped me to re examine my attitude towards African Traditional Religion. It has also opened my theological mind to see the possibility of dialogue between African Religion and Christianity. So it is out of my past experiences with the traditional African believers in Ghana that I chose this topic for my long essay. I am aware that my essay is limited in several ways; first, African religion has not yet been recognized as one of the world religion. Nevertheless it is in the process of being recognized and a world religion. Second there is only now a fully recognized Christian theology of other faiths. Despite positive attitude of the church fathers towards non- Christian religions', it had taken some times to develop a Christian theology of other faiths. Third limitation of my essay is that it is very hypothetical. When I propose an encounter with the Spirit of God in African Religion what I have in mind is the possibility of meeting or experiencing the presence of God in the lives of the Traditional Africans. God is a mystery and so his Spirit is also a mysterious phenomenon. Even after the revelation brought by Christ God still remains a mystery. Having said that, an encounter with the Spirit of God in African Religion is just a theological hypothesis. This hypothesis is aimed at helping to change negative attitudes towards African Religion. I have divided this essay into four chapters. Chapter one is on the understanding of African Religion. The aim of this chapter is to help us conceive African Religion as one of the authentic religious traditions of humanity. In this chapter we will examine common fundamental beliefs in African Traditional Religion. These fundamental beliefs will help us to see African Religion as one religion expressed in different ways. My aim is to alter any negative attitude towards African Religion. That is why Chapter two will trace the origin of the negative attitude towards African Religion. This attitude can be traced back to the early encounter between Christianity and African Religion that will be examined in chapter two. Chapter three is on the Spirit in the Bible. Our aim in this chapter is build a biblical foundation for encountering the Spirit of God in African Religion. Once we are able to affirm the possibility of the presence of the Spirit of God in African Religion, then it would be easy for us to change our negative attitude towards it. Therefore in chapter three we will examine the understanding of the Spirit in the Old Testament and in the New Testament. Chapter four is on the presence of the Holy Spirit in African Religion. In this chapter we will attempt to show that all the religious and social good values in African Religion could be attributed to the work of the Spirit of God. We will end with a general conclusion by proposing some required attitudes for dialogue between Christianity and African Religion.
  • Thumbnail Image
    Item
    An Encounter between the Lozi Traditional Marriage Practices and Christianity
    (Tangaza University College, 2001-02) Likulano, Lawrence Mbapolo
    For any culture, be it European, Asian, American or African such as the Lozi to have an authentic and meaningful Christian life, that culture should encounter Christ in the Gospel message and be transformed by Christ in the light of his passion and resurrection. For this reason, the Lozi traditional marriage practices are no exception. However, in the process of reinterpretation of the Lozi traditional marriage practices into Christianity and Christianity into the Lou traditional marriage practices, both parties should be faithful to each other. Our work, therefore, endeavours to discuss an encounter between the Lou traditional marriage practices and Christianity. It is systematically divided into four chapters. In the first chapter, we discuss the origin of the Lou, where they are found, how they trace their descent and their livelihood. We elaborate at length their practices of marriage and what is involved in it. Thereafter, we show how marriage has a socio-religious dimension and how it is linked to their belief in life after death. The approach we have taken in our work is deductive, inductive, descriptive as well as analytical. The purpose of our work is to discover how the Lozi traditional marriage practices can become means by which the Lozi can respond in faith to God's call. For this reason, in our conclusion we make some recommendations which the Lozi should adhere to in their manifestation of Christian life. In the second chapter, we elaborate and explicate in depth the historical background of marriage. We start with Gaudium et Spes (Pastoral Constitution on the Church in the Modern World) as an opener to the Christian understanding of marriage, then proceed to the Scriptures. Later on, we look at the theological and canonical concepts of Christian marriage. After that, we explain the view of the Magisterium on customary marriage. We show the stand of Vatican II on Marriage. Furthermore, we discuss the pastoral situation in Loziland and possible ways of giving pastoral care to couples involved in the Lozi traditional marriage. Chapter three of our thesis examines the impact of Christianity on the Lozi traditional marriage practices from the time the missionaries arrived in Loziland. While in the fourth chapter, we discuss inculturation of the Lozi traditional marriage as a means of transforming it by the Gospel message. We have also made some suggestions pin pointing some Lozi traditional marriage practices which should be outlawed. Finally, we have proposed that in order for the Lozi to have an indegeneous Lozi Christian marriage rite, the Lozi themselves with the help of theologians and anthropologists conversant with the African culture should spearhead this research.
  • Thumbnail Image
    Item
    Voodoo Religion and Evangelism in Southern Benin
    (Tangaza University College, 2000-02) Goumadje, Eustache Codjo
    The mission of the Church has remained for many centuries the "Mission to the Nations" bearing as her main objectives the expansion of the Church and the proclamation of the gospel, the Good News of the Kingdom of God. In the contemporary society, the mission of the Church in the world and in Africa and especially after the African Synod, has been "Ad Cultures", that is, the 'Mission to the Cultures". It is in this regard that much research has been done on the African religions and many universities have come to include courses on African Traditional Religion (AIR) in their religious study Programmes. Furthermore, both native African scholars' and non-Africans2 have conducted studies on the topic of Voodoo Religion. However, lithe has been done to date to consider Voodoo Religion as a great challenge to the Christian Missions in many West African countries, particularly in Benin. It is important to study Voodoo religion because although it is an "Indigenous African Religion which is also widely spread in Latin American countriesta, it is still considered by Western scholars as a mere system of beliefs and superstitions and not as a religion as such. The religious beliefs in voodoo have also been felt within the social as well as political spheres in Latin America. In Benin, 'Voodoo Religion has almost 58% adepts, while the Christians (all denominations included) am about 24% of the populationcl. Voodoo religion is, therefore, a great challenge for the Church. This challenge is facilitated by the strong organisation within Voodoo Religion, the attitude of the Christians towards Voodoo practitioners and most probably the favour received by the religion during the seventeen years of 'Marxist Leninism' regime of 1972-1989. In the independent Benin (formerly Dahomey), the president was required to take his oath 'before God and the ancestors and official ceremonies were accompanied by libations and offerings to ancestors and the Voodoo gods. All politicians tried to get support of the Voodoo priests who had considerable political influence. In the Revolutionary National Assembly, the religious bodies were to be represented by three Traditionalists, one Muslim, one Catholic and one Protestant. The new government became more and more repressive against the Catholic Church."5 This favour from the politicians to the Voodoo religion is still growing. in 1996 President Nicephore So& of Benin instituted a 'National Voodoo day', on the tenth of January. The Benin National assembly supported this. It has given Voodoo Religion an official recognition like other faiths, while maintaining its independence from political regimes. That is why Voodoo Religion remains a great challenge for the Church missions in Benin. The main focus of this essay is to answer the following question: Shall we continue keeping the attitude of rejection towards Voodoo Religion or shall we look into the matter as a new challenge to the Church's mission and see how to face it? We strongly believe that the more we continue to keep a distance or an attitude of rejection against Voodoo Religion and its adherents, the wider the gap between Christianity and Voodoo Religion, a situation, which will open more way for syncretism within Voodoo worship in Benin. We are aware that one of the challenges of the African Synod is the 'urgent need for inculturation". As stated in the final exhortation of Pope John Paul II, on the synod, "Inculturation includes two dimensions; on the one hand, it is the ultimate transformation of authentic cultural values through their integration in Christianity, and on the other hand, the insertion of Christianity in the various human cultures"7. To achieve this objective, we need to have some basic knowledge of the authentic religious values hidden in most African Cultures. This essay thus, presents an anthropological and theological evaluation of Voodoo Religion, in order to suggest a new missionary methodology of evangelisation in the Voodoo areas of southern Benin. This essay is based on personal observations of Voodoo practices as practised and lived by some members of the author's family and friends. Although, the author has never been initiated into Voodoo Religion, this work is based on the evidence of direct non-participant observation. Other data for this essay was collected through in-depth interviews, which were done with some contemporary Voodoo practitioners and some converts to Christianity,(See Appendix no.4). This method was used to provide reliable data to support the discussions in this essay. Secondary data was obtained from library research. This work is divided into four chapters. The first chapter gives some background information on the social, political, and religious context of southern Benin. The last section of this chapter is dedicated to the scope of the influence of Voodoo Religion in West Africa particularly in Benin in comparison to the case of Haiti. The second chapter presents the nature of Voodoo Religion. Here we give an operational definition of the term "religion", before defining and examining the evolution of Voodoo religion. In the same section some conventional descriptions of ATR will be examined. The main emphasis of the chapter two is on the organisation, the rituals, and the system of beliefs in Voodoo religion. The third chapter is about the interaction between Voodoo religion and Christianity. The emphasis is put on the attitude of Christians towards Voodoo and its adherents. The problem of syncretism within Voodoo religion and its influence on the Christian Missions are also evaluated. The last chapter presents the summary, conclusion and some recommendations. Here some analysis is made on whether Voodoo Religion is a myth or a reality. We also present some problems, which the new Christian converts from Voodoo face with regard to the conflicts between their beliefs in Voodoo and the newly embraced Christian faith. In the last section of Chapter four, we examine some values implicit in Voodoo religion and show how these values can be used for successful inculturation in Benin. In this sense, we attempt to provide a model for a shift from the Voodoo concept of God and gods to the revealed God as manifested in Jesus Christ. In the conclusion, we suggest a new methodology of evangelisation in Southern Benin. We acknowledge the fact that this essay is not exhaustive. This is an explorative presentation to provide some basic information on the relevance of Voodoo to the inculturation process in Southern Benin. This essay is highly relevant to anthropologists, missiologists, missionaries and pastoral agents, who are interested in the social and spiritual development in Benin and other parts of the world, such as Haiti, Cuba, Brazil and Trinidad, where African Traditional Religion still has an influence.
  • Thumbnail Image
    Item
    The Traditional Religious Leaders among the Gogo Society Of Central Tanzania
    (Tangaza University College, 1999-02-12) Chilala, Mlabu E.
    "My son; for the contemporary generation and this religion of yours, it is very difficult to understand and appreciate what has been done and what is being done by the real traditional diviners". It is a statement by an old lady, about eighty years old, called Chando Msonjela When I was interviewing her, in detail about the traditional religious leaders in the Nyambwa community she was not comfortable, because it is her belief that the world we are living is quite different from the world she lived; we are living in a chaotic world. The reasons being that, there is no respect for the traditional customs, traditional religious leaders are becoming fewer and fewer and most of those who are calling themselves traditional religious leaders are not true diviners but liars. Her world view is just in a small village called Sanza and other neighbouring villages in the Eastern part of Singida region in Tanzania. Mama Chando, was trying to express how it is becoming so difficult for the new generation to value and appreciate the traditional religious leaders in the Nyambwa community; this community is part of the (logo society in central part of Tanzania. The Gogo society is divided into two main communities, the Nyaugogo community in the eastern and central part of Dodoma, and the Nyambwa community which is in the western part of Dodoma and the eastern part of Singida region, situated in the Central Rift Valley . These two communities speak the same language but they differ in accent and some few expressions of words. As a result of my interviews from experienced elders of the Nyarnbwa community and going through different books, I hope that this paper will be helpful for us to understand about the traditional religious leaders in Africa, using the Gogo society specially the Nyambwa sub-group, as a case study. In this paper I will try to explain the reality of the African traditional religious leaders, their existence, role and how the African communities looked at them. Explaining the past about these religious leaders it will not be enough without trying to see , what is the attitude of the contemporary society toward them. Having an idea of who are these religious leaders and their importance to the African societies it will not help us, unless we pick something from them that could help our Christian priests and the whole Christian community at large in their Missionary work. The song of inculturation will not click to any mind, unless the wisdom and knowledge of the African traditional religious leaders is consulted,since their wisdom is the foundation of the African beliefs. It is my hope that, something positive and educative from the African traditions will come out. With open and critical mind we will be able to understand the African traditions, which later on is going to be very helpful for our missions in Africa.
  • Thumbnail Image
    Item
    Doing Mission among the Turkana Today
    (Tangaza University College, 1999-02) Janito, Joseph Aldrin
    The conception of this research paper about the Pastoral Turkana came into my mind after going to Turkana District, three years ago, when I was given the possibility of spending my summer holidays in the mission of Katilo under the Comboni Missionaries. One year later I went back to the place to spend my Christmas there and last year I was at Lokori Mission, after being pulled out from Leer, Western Upper Nile, South Sudan due to war. My interest was stirred up in these people after witnessing significant moments in their daily life, such as death and burial, their reception of sacraments, after visiting various outstations, remote and near; on seeing their untold suffering from injustice and suppression of their God-given rights (Election time) and privileges as citizens of this country, Kenya. My privilege of listening to the heroic testimonies, as well as failures, of my Comboni confreres (priests, Brothers and Sisters from different institutes) shaped and changed my ideas about this people. From there, I was given a new impetus and interest to write about them. I recognise my limitations and difficulties in writing this long essay: first my poor knowledge of the language and the culture of the people, which made me totally dependent on the patient collaboration of Frs. Bruno, Aaron, Franco, Bro. Mario and Fr. Joseph (the 2nd Turkana priest ordained in the Diocese after 30 years). Some committed catechists I met in different outstations and students, also helped me. My limited time to really grasp the actual situation of the Turkana is also a handicap on my side, especially the collection of pertinent data useful for my essay. The method of See, Judge, Act is being employed in this essay and it can be outlined in three aspects: The first chapter gives a brief presentation of the reality of the Pastoral Turkana. A short tthnohistory of this tribe serves as a guideline in defining the Turkana yesterday, today and tomorrow, taking into account the beginning of the missionary presence in the District, the various interventions made by the local government, and donor agencies in the wake of the total drought that devastated the whole district in the 20's and 60's which serves as our framework in understanding the beginning of missionary activity in the desert. The second chapter deals with the church's missionary activity among the Pastoral Turkana. The presentation consists of the Vision-Mission of the early missionary presence. Their methodologies and approaches have been revisited. Also, the type of relationship between proclamation and human promotion has been discussed and its implications in today's world vis-avis the Church's universal and local documents that have a significant bearing on it. The third chapter presents practical suggestions to a new way of doing mission among the 21st Century Turkana, accompanying these nomads as they enter the New World order bringing with them their treasured values, convictions and way of life. The Church has the responsibility to safeguard these lived values of the people that define their past, guide their present and continually influence the future. Also, the Church stands as the 'voice of the voiceless', combating the evils that beset the present Turkana in the socio-political, economic and religious dimensions. This initiative would consist of immediate actions: Inculturation of the Gospel, Liturgy, sacraments etc., establishment of Justice and Peace Commissions in all parishes of the Diocese, renewed catechism, continuous building of Small Christian Communities, emancipation of women (i.e. Maendeleo ya Wancrwake). Finally, there is need to accompany and to promote the very unique vocation of the nomads - the intrinsic value of their life, the inner motivations that bind and unite them as one people, the deep richness of their cultural and social systems and the fact that they are part and parcel of the pilgrim and redeemed Church. Endowed with their own particular and indispensable character, they are called to play a role in the bigger and wider Church