Hekima Review General Index: Numbers 1-50

Transcription

Established by EDOTH MUKASA, S.J. (2003). Updated by MICHEL KAMANZI SETAGARAGA, S.J. (2009)
and revised by MATTHEW CHARLESWORTH, S.J. (2014)1
Table of Contents
Introduction ............................................................................................................................................ iii Growth of Hekima Review over time ................................................................................................. iv General Index: Numbers 1-50 ...............................................................................................................1 Editorials (51) ..........................................................................................................................................1 By Editor ..............................................................................................................................................1 By Issue................................................................................................................................................2 Articles (448) ...........................................................................................................................................4 By Author ............................................................................................................................................4 By Journal Section: ............................................................................................................................21 Contemporary Issues (6) ................................................................................................................21 Documents (15) .............................................................................................................................21 Ecumenism (1) ...............................................................................................................................22 Faith and Justice (5) .......................................................................................................................22 Governance (2) ..............................................................................................................................22 Homily (2) .....................................................................................................................................22 Interview (1) ..................................................................................................................................22 Liturgy (3) ......................................................................................................................................23 Moral Responsibility (5) ................................................................................................................23 Pastoral and Sacramental Life (5)..................................................................................................23 Peace Studies & International Relations (24) ................................................................................23 Point of View (6) ...........................................................................................................................24 Reflections (23) .............................................................................................................................24 Religious Issues (2) .......................................................................................................................25 Religious Life (1) ...........................................................................................................................25 Science and Theology (1) ..............................................................................................................25 Scripture (48) .................................................................................................................................26 Seminar (5) ....................................................................................................................................27 Social Studies (12) .........................................................................................................................28 Spirituality (27) ..............................................................................................................................28 Story (1) .........................................................................................................................................29 Symposium (35) ............................................................................................................................30 Theological Reflections (215) .......................................................................................................31 Tributes (4) ....................................................................................................................................39 Book Reviews (185) ..............................................................................................................................40 By Author of the reviewed Book .......................................................................................................40 By Reviewer ......................................................................................................................................51 By Title ..............................................................................................................................................62 By Publisher .......................................................................................................................................73 By Year Published .............................................................................................................................86 Chronicles (15) ......................................................................................................................................97 Interviews (11) .......................................................................................................................................98 Short Contributions (111) ......................................................................................................................98 1
The first Cumulative Index was established by EDOTH MUKASA, S.J. (a Jesuit from the Democratic Republic of Congo, at
that time Editor-in-chief of Hekima Review), in the Issue № 30 of Hekima Review, in 2003. An update was done by MICHEL
KAMANZI SEGATAGARA, S.J. (a Jesuit from Rwanda), in the Issue № 40 of Hekima Review, in 2009. This index was again
updated, with several corrections and revisions, and the introduction of the Journal Section headings, by MATTHEW
CHARLESWORTH, S.J. (a Jesuit from South Africa) as part of a process of putting Hekima Review online and digitising
previous issues to make them more available to a wider readership.
i
Extended Table of Contents by Issue with Abstracts ..........................................................................102 Issue Number 1 – April, 1988 ..........................................................................................................102 Issue Number 2 – December, 1988 ..................................................................................................105 Issue Number 3 – June, 1989 ...........................................................................................................109 Issue Number 4 – February, 1990 ....................................................................................................112 Issue Number 5 – September, 1990 .................................................................................................115 Issue Number 6 – May, 1991 ...........................................................................................................118 Issue Number 7 – February, 1992 ....................................................................................................120 Issue Number 8 – January, 1993 ......................................................................................................122 Issue Number 9 – June, 1993 ...........................................................................................................124 Issue Number 10 – March, 1994 ......................................................................................................126 Issue Number 11 – September, 1994 ...............................................................................................128 Issue Number 12 – January, 1995 ....................................................................................................130 Issue Number 13 – June, 1995 .........................................................................................................132 Issue Number 14 – January, 1996 ....................................................................................................135 Issue Number 15 – June, 1996 .........................................................................................................138 Issue Number 16 – January, 1997 ....................................................................................................140 Issue Number 17 – June, 1997 .........................................................................................................142 Issue Number 18 – December, 1997 ................................................................................................144 Issue Number 19 – May, 1998 .........................................................................................................147 Issue Number 20 – December, 1998 ................................................................................................150 Issue Number 21 – May, 1999 .........................................................................................................153 Issue Number 22 – December, 1999 ................................................................................................156 Issue Number 23 – May, 2000 .........................................................................................................159 Issue Number 24 – December, 2000 ................................................................................................161 Issue Number 25 – May, 2001 .........................................................................................................164 Issue Number 26 – December, 2001 ................................................................................................167 Issue Number 27 – May, 2002 .........................................................................................................171 Issue Number 28 – December, 2002 ................................................................................................174 Issue Number 29 – May, 2003 .........................................................................................................177 Issue Number 30 – December, 2003 ................................................................................................180 Issue Number 31 – May, 2004 .........................................................................................................182 Issue Number 32 – December, 2004 ................................................................................................185 Issue Number 33 – May, 2005 .........................................................................................................188 Issue Number 34 – December, 2005 ................................................................................................191 Issue Number 35 – May, 2006 .........................................................................................................193 Issue Number 36 – December, 2006 ................................................................................................196 Issue Number 37 – October, 2007 ...................................................................................................199 Issue Number 38 – May, 2008 .........................................................................................................201 Issue Number 39 – December, 2008 ................................................................................................203 Issue Number 40 – May, 2009 .........................................................................................................206 Issue Number 41 – December, 2009 ................................................................................................210 Issue Number 42 – May, 2010 .........................................................................................................215 Issue Number 43 – December, 2010 ................................................................................................220 Issue Number 44 – May, 2011 .........................................................................................................226 Issue Number 45 – December, 2011 ................................................................................................233 Issue Number 46 – May, 2012 .........................................................................................................238 Issue Number 47 – December, 2012 ................................................................................................243 Issue Number 48 – May, 2013 .........................................................................................................248 Issue Number 49 – December, 2013 ................................................................................................253 Issue Number 50 – May, 2014 .........................................................................................................257 ii
Introduction
The first issue of Hekima Review was published in 1988, four years after the official opening of
Hekima College. The previous issue, number 50, came off the press at the celebration of the 30th
anniversary of Hekima College. Hekima College is happy to provide a General Index covering all
items published in issues of Hekima Review from numbers 1 to 50.
The General Index lists all these items under 6 headings: Editorials (51), Articles (by author and by
Journal Section) (448) and Book Reviews (listed by the Author, Reviewer and Title) (185), Chronicles
and News (15), Interviews (11) and Poems & Proverbs (111). This brings the total number of items in
the Bibliography, up to and including the 50th issue, to 821 items.
The items under each heading are sorted by Author, Issue Number and Title, apart from Chronicles
and News and Interviews which are sorted chronologically by Issue Number, Author and Title; and
Book Reviews, which are sorted in each section by the author of the book reviewed, by the reviewer of
the book, by the title of the book, by the publisher of the book and by the year the book was
published.
The Articles heading contains an alphabetised list of all Articles and afterwards a categorisation
according to Journal Section2, viz. Contemporary Issues (6), Documents (15), Ecumenism (1), Faith
and Justice (5), Governance (2), Homily (2), Liturgy (3), Moral Responsibility (5), Pastoral and
Sacramental Life (5), Peace Studies & International Relations (24), Point of View (6), Reflections
(23), Religious Issues (2), Religious Life (1), Science and Theology (1), Scripture (48), Seminar (5),
Social Studies (12), Spirituality (27), Story (1), Symposium (35), Theological Reflections (215) and
Tributes (4).
I have also included, for the first time, an extended Table of Contents. This is a continuously
numbered Table of Contents of the Hekima Review, divided by issue number that includes, where they
exist, any abstract or summary. Items listed in the General Index can be consulted in this extended
Table of Contents.
Where identified, errors and misspellings in titles as well as in names have been corrected and a
consistent style used (e.g. Small Caps for Author, Editor or Reviewer names and consistent
capitalisation for Titles, following established Anglophone and Francophone conventions).
MATTHEW CHARLESWORTH, S.J.
[email protected]
2
Due to various editorial decisions over the years the Journal Sections have not always been consistent (e.g. ‘Theology’,
‘Theological Reflection’, ‘Theological Issues’). Where articles could be obviously merged into sections, this has been done –
however the Bibliographer suggests that a more detailed classification could be obtained, given time and some guidance
from the Editorial Committee, for a future Index. As far as this Index goes, the Bibliographer has tried to reflect what the
Table of Contents of each issue of Hekima Review, and the Title of each article, convey at face-value. The early issues of
Hekima Review did not use section headings and so this was entirely at the Bibliographer’s discretion. It is hoped that a more
careful and thorough cataloguing might be possible in future editions of the General Index, as well as the inclusion of
Abstracts for articles that were previously published without.
iii
Growth of Hekima Review over time
30 Number of contribu.ons 25 20 15 10 5 Issue Number 0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 Book Reviews 0 0 2 4 2 1 2 1 1 3 2 3 3 2 2 5 3 4 0 2 3 3 2 5 2 6 3 6 7 7 9 7 9 2 4 5 1 2 4 4 7 7 8 6 6 4 4 4 4 2 Short Contribu=ons 1 0 0 3 0 4 3 1 3 1 2 2 1 2 2 2 3 1 5 4 2 0 1 3 2 1 2 2 2 0 3 1 4 1 1 1 2 2 5 5 9 3 5 5 3 4 3 1 3 2 Chronicles and News 1 1 1 2 1 1 1 1 1 1 1 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 1 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 0 Ar=cles 8 5 6 4 8 5 4 6 7 9 7 7 13 7 13 11 11 10 12 4 7 8 5 6 8 10 6 6 7 10 7 8 6 7 7 7 5 8 9 12 13 12 17 17 16 13 13 16 17 14 Editorials 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 1 2 1 1 1 1 1 1 1 1 Issues of Hekima Review, broken down by type of contribu.on 1 1 1 1 1 1 1 1 1 1 Hekima Review General Index: Numbers 1-50
by Matthew Charlesworth, S.J. General Index: Numbers 1-50
Editorials (51)
By Editor
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AFIAWARI, CHUKWUYENUM. Editorial: Africa: Towards the Third Millenium. № 19
(1998), 5-7.
———. Editorial: Brain Drain, Capital Flight: Dilemma of Africa in the Next
Millenium. № 20 (1998), 5-7.
AFULO, JOSEPH ODUOR. Editorial (2): Quo Vadis Hekima College? , № 40 (2009), 915.
BANDA, BRIAN. "Editorial: 'He Came to Nazara, Where He Had Been Brought
up’…(Jesus at Nazareth; Lk 4: 16-19)". № 37 (2007), 5-6.
BONABOM, ISIDORE K. Editorial: Africa’s Search Is Halting, But We Cannot Despair.
№ 27 (2002), 5-8.
———. Editorial: The African Union: Reading the Signs of Hope in Our Continent.
№ 28 (2002), 5-7.
BROWN, MARK S. Editorial: Never In My Wildest Dreams. № 13 (1995), 4-6.
BWANALI, PETER N. Editorial. № 17 (1997), 5-6.
CARRENO, JOSELITO Q. Editorial: A Church Transformed by the Power of the Holy
Spirit. № 14 (1996), 5-8.
DOME-MBUTU, ALAIN. Editorial: Behold, I Make All Things New... (Rev 21:5). № 23
(2000), 5-7.
———. Editorial: When the Son of Man Comes, Will He Find Faith on Earth? (Lk
18:8). № 24 (2000), 5-7.
EBALE, SAMUEL. Editorial: Africa, A Continent on the Move. № 18 (1997), 5-6.
EKWUEME, EVARISTUS OKECHUKWU. Editorial: Eco-Friendly Light of the World. № 46
(2012), 5-8.
———. Editorial: 'My People Perish for Lack of Understanding!' Hosea 4:6. № 47
(2012), 5-8.
GHANSAH, JOHN KOBINA. Editorial: Incarnation and Mission. № 8 (1993), 3-5.
———. Editorial: Truth Life-giving. № 9 (1993), 1-3.
———. Editorial: Communion. № 10 (1994), 1-3.
IBHAKEWANLAN, JOHN-OKORIA. Editorial: Keeping the Flag Flying. № 25 (2001), 5-6.
———. Editorial: 'So Every Good Tree Bears Good Fruits...' (Matthew 7:17). № 26
(2001), 5-6.
KAMANZI SETAGARAGA, MICHEL. Editorial (1): A Jubilee Year. № 40 (2009), 5-8.
———. Editorial: The Second Synod for Africa: A New Pentecost, A New Road to
Emmaus. № 41 (2009), 5-7.
KIYIMBA, KIZITO. Editorial: One World! , № 21 (1999), 5-8.
———. Editorial: Adieu Mwalimu Nyerere, Enter New Millenium! , № 22 (1999), 57.
LATZOO, CYRIL. Editorial. № 16 (1997), 5-7.
LITOING, NORBERT. Editorial: Gender: Beyond Social and Biological Determinism. №
44 (2011), 5-7.
———. Editorial: Choosing Christ in the World. № 45 (2011), 5-7.
MADIANGUNGU, KIKUTA. Editorial. № 2 (1988), 1-8.
———. Editorial. № 3 (1989), 1-6.
MAKANG, JEAN-MARIE. Editorial. № 1 (1988), 1-6.
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by Matthew Charlesworth, S.J. MCISAAC, PETER. Editorial. № 15 (1996), 5-9.
MMASSI, GABRIEL. Editorial: Viewpoint: On the Brink of Death? , № 6 (1991), 1-4.
———. Editorial: O Lord, Let Something Remain. № 7 (1992), 1-4.
MOKA, WILLY. Editorial: Give Them Something to Eat Yourselves. № 33 (2005), 5-7.
———. Editorial: Silence of Complicity. № 34 (2005), 5-8.
MONNIER, GENEVIÈVE. Editorial: A New Year: Despair or Hope? , № 12 (1995), 1-2.
MUHIGIRWA, RUSEMBUKA. Editorial. № 4 (1990), 1-2.
———. Editorial. № 5 (1990), 1-4.
MUKASA, EDOTH. Editorial: Si vis pacem... (If You Want Peace...). № 29 (2003), 5-6.
———. Editorial: Twenty Years Later. № 30 (2003), 5-6.
MWIINGA, DONALD M. Editorial: The Renewal of Faith Today. № 48 (2013), 5-7.
———. Editorial: Challenges and Opportunities for the Growth of Faith. № 49
(2013), 5-7.
NIKUBWAYO, JEAN CLÉMENT. Editorial: Making the Word of God Our Driving Force.
№ 35 (2006), 5-7.
———. Editorial: From the Tower of Babel to Salvation through Christ: The Church
in the Time of Globalization. № 36 (2006), 5-7.
NWEKE, UGO. Editorial: 20 Years Later: Coming of Age. № 31 (2004), 5-6.
———. Editorial: Our Theological Burden. № 32 (2004), 5-6.
OROBATOR, AGBONKHIANMEGHE EMMANUEL. Editorial: Of Africa and Many
Theological Questions. № 11 (1994), 1-5.
SUMANI, WILFRED. Editorial: 'Prodigal Nations'. № 38 (2008), 5-7.
———. Editorial: Hope Without Borders. № 39 (2008), 5-7.
TUKWATANISE, NOBERT. Editorial: The Domestic Church. № 50 (2014), 5-7.
UGWUANYI, CHIKERE CRESCENT. Editorial: 'Rejoice in the Lord Always, Again I Say
Rejoice' (Philippians 4:4). № 42 (2010), 5-7.
———. Editorial: Why I Am Concerned about the Environment. № 43 (2010), 5-8.
By Issue
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MAKANG, JEAN-MARIE. Editorial. № 1 (1988), 1-6.
MADIANGUNGU, KIKUTA. Editorial. № 2 (1988), 1-8.
———. Editorial. № 3 (1989), 1-6.
MUHIGIRWA, RUSEMBUKA. Editorial. № 4 (1990), 1-2.
———. Editorial. № 5 (1990), 1-4.
MMASSI, GABRIEL. Editorial: Viewpoint: On the Brink of Death? , № 6 (1991), 1-4.
———. Editorial: O Lord, Let Something Remain. № 7 (1992), 1-4.
GHANSAH, JOHN KOBINA. Editorial: Incarnation and Mission. № 8 (1993), 3-5.
———. Editorial: Truth Life-giving. № 9 (1993), 1-3.
———. Editorial: Communion. № 10 (1994), 1-3.
OROBATOR, AGBONKHIANMEGHE EMMANUEL. Editorial: Of Africa and Many
Theological Questions. № 11 (1994), 1-5.
MONNIER, GENEVIÈVE. Editorial: A New Year: Despair or Hope? , № 12 (1995), 1-2.
BROWN, MARK S. Editorial: Never In My Wildest Dreams. № 13 (1995), 4-6.
CARRENO, JOSELITO Q. Editorial: A Church Transformed by the Power of the Holy
Spirit. № 14 (1996), 5-8.
MCISAAC, PETER. Editorial. № 15 (1996), 5-9.
LATZOO, CYRIL. Editorial. № 16 (1997), 5-7.
BWANALI, PETER N. Editorial. № 17 (1997), 5-6.
EBALE, SAMUEL. Editorial: Africa, A Continent on the Move. № 18 (1997), 5-6.
AFIAWARI, CHUKWUYENUM. Editorial: Africa: Towards the Third Millenium. № 19
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by Matthew Charlesworth, S.J. (1998), 5-7.
———. Editorial: Brain Drain, Capital Flight: Dilemma of Africa in the Next
Millenium. № 20 (1998), 5-7.
KIYIMBA, KIZITO. Editorial: One World! , № 21 (1999), 5-8.
———. Editorial: Adieu Mwalimu Nyerere, Enter New Millenium! , № 22 (1999), 57.
DOME-MBUTU, ALAIN. Editorial: Behold, I Make All Things New... (Rev 21:5). № 23
(2000), 5-7.
———. Editorial: When the Son of Man Comes, Will He Find Faith on Earth? (Lk
18:8). № 24 (2000), 5-7.
IBHAKEWANLAN, JOHN-OKORIA. Editorial: Keeping the Flag Flying. № 25 (2001), 5-6.
———. Editorial: 'So Every Good Tree Bears Good Fruits...' (Matthew 7:17). № 26
(2001), 5-6.
BONABOM, ISIDORE K. Editorial: Africa’s Search Is Halting, But We Cannot Despair.
№ 27 (2002), 5-8.
———. Editorial: The African Union: Reading the Signs of Hope in Our Continent.
№ 28 (2002), 5-7.
MUKASA, EDOTH. Editorial: Si vis pacem... (If You Want Peace...). № 29 (2003), 5-6.
———. Editorial: Twenty Years Later. № 30 (2003), 5-6.
NWEKE, UGO. Editorial: 20 Years Later: Coming of Age. № 31 (2004), 5-6.
———. Editorial: Our Theological Burden. № 32 (2004), 5-6.
MOKA, WILLY. Editorial: Give Them Something to Eat Yourselves. № 33 (2005), 5-7.
———. Editorial: Silence of Complicity. № 34 (2005), 5-8.
NIKUBWAYO, JEAN CLÉMENT. Editorial: Making the Word of God Our Driving Force.
№ 35 (2006), 5-7.
———. Editorial: From the Tower of Babel to Salvation through Christ: The Church
in the Time of Globalization. № 36 (2006), 5-7.
BANDA, BRIAN. "Editorial: 'He Came to Nazara, Where He Had Been Brought
up’…(Jesus at Nazareth; Lk 4: 16-19)". № 37 (2007), 5-6.
SUMANI, WILFRED. Editorial: 'Prodigal Nations'. № 38 (2008), 5-7.
———. Editorial: Hope Without Borders. № 39 (2008), 5-7.
AFULO, JOSEPH ODUOR. Editorial (2): Quo Vadis Hekima College? , № 40 (2009), 915.
KAMANZI SETAGARAGA, MICHEL. Editorial (1): A Jubilee Year. № 40 (2009), 5-8.
———. Editorial: The Second Synod for Africa: A New Pentecost, A New Road to
Emmaus. № 41 (2009), 5-7.
UGWUANYI, CHIKERE CRESCENT. Editorial: 'Rejoice in the Lord Always, Again I Say
Rejoice' (Philippians 4:4). № 42 (2010), 5-7.
———. Editorial: Why I Am Concerned about the Environment. № 43 (2010), 5-8.
LITOING, NORBERT. Editorial: Gender: Beyond Social and Biological Determinism. №
44 (2011), 5-7.
———. Editorial: Choosing Christ in the World. № 45 (2011), 5-7.
EKWUEME, EVARISTUS OKECHUKWU. Editorial: Eco-Friendly Light of the World. № 46
(2012), 5-8.
———. Editorial: 'My People Perish for Lack of Understanding!' Hosea 4:6. № 47
(2012), 5-8.
MWIINGA, DONALD M. Editorial: The Renewal of Faith Today. № 48 (2013), 5-7.
———. Editorial: Challenges and Opportunities for the Growth of Faith. № 49
(2013), 5-7.
TUKWATANISE, NOBERT. Editorial: The Domestic Church. № 50 (2014), 5-7.
3
by Matthew Charlesworth, S.J. Articles (448)
By Author
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ABITAN, CHRISTIAN. Pentecostal Prophets and the Ivorian Crisis: From Religious
Performance to Ideological Struggle. № 47 (2012), 41-47.
ACHIENG, ANNE. The 'Third Gender'. № 44 (2011), 189-196.
ADDY, KPANIE. The City in the Eucharistic Fresco of the Hekima College Chapel:
Symbol of Africa's Triumph over Anthropological Pauperization. № 47 (2012), 124134.
———. 'Can Anything Good Come from There?' Assessing Some Theological and
Pastoral Challenges Neo-Pentecostal Christianity Poses to Mainline Churches in
Africa Today. № 49 (2013), 53-65.
———. Towards a (Re)new(ed) Appreciation of "the Love That Dare Not Speak Its
Name". № 50 (2014), 68-80.
AFIAWARI, CHUKWUYENUM. The Social Justice Dimension of the Eucharist. № 22
(1999), 56-64.
———. Social Grace That Does Social Justice. № 23 (2000), 45-53.
AFULO, JOSEPH ODUOR. Contextualizing the Sacrament of Anointing of the Sick in the
Light of Vatican II. № 21 (1999), 35-45.
AKPAN, UWEM CELESTINE. A Kingdom Celebrates Its Jesuits. № 22 (1999), 65-73.
———. Baptizing the Gun. № 24 (2000), 65-79.
———. Jonah and Pre-Existing Legends of Sea Monsters (Jonah 1:17; 2:10). № 27
(2002), 9-18.
ASOGWA, EMEKA. The Principle and Foundation of the Spiritual Exercises of Saint
Ignatius of Loyola. № 47 (2012), 58-67.
ASUE, DANIEL UDE. How Does an African Polygamist Experience Grace in the
Catholic Church? A Hermeneutical Retrieval of Tertullian. № 48 (2013), 49-64.
———. Divine Revelation in Africa: Challeneges of Intercultural Hermeneutics and
Inculturation Theology. № 49 (2013), 20-34.
———. Sexual Violence, Contraceptive Use, and the Principle of Self-Defense in
Marriage. № 50 (2014), 114-124.
ATSIKIN, ABLAM AUGUSTIN. The Making of the Covenant: Exegetical Analysis of Ex.
19:1-8; 24:1-11., № 48 (2013), 106-118.
AYANGA, HAZEL O. Some Preliminary Notes on Gender, Culture and Theology. № 44
(2011), 8-16.
AZETSOP, JACQUINEAU. Church and Liberation in the Thought of Jean-Marc Ela: Essay
in Liberation Theology. № 26 (2001), 77-91.
———. Symbole et eucharistie. La problématique des espèces eucharistiques chez
Jean-Marc Ela et Laurent Mpongo. № 27 (2002), 69-84.
AZUAWUSIEFE, CHIJIOKE. An African Quest to Appropriate Jesus. № 39 (2008), 71-80.
———. Imago Dei as The Basis For Human Dignity. № 41 (2009), 96-106.
———. Polygamy and the Pastoral Care for People in Polygamous Marriages in
Africa. № 42 (2010), 42-52.
BAFUIDINSONI, MALOKO-MANA. The Eucharist at the Core of the Sufferings of the
Poor. № 7 (1992), 23-38.
———. Inter-religious Dialogue or the Fall of the Uniqueness of Christ: Raimundo
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by Matthew Charlesworth, S.J. Panikkar Responds. № 8 (1993), 27-52.
BALIGE, BONAVENTURA. My Formation as a Pastoral Counselor. № 21 (1999), 79-86.
BALIGORA, ANTOINE. The Root Causes of the Reformation. № 15 (1996), 61-64.
BALLEIS, PETER. Faith and Justice: A Contemporary Reading of the Prophet Micah. №
1 (1988), 85-100.
BATUHOLA, ALEXANDRE MUNKANU. Dialogue entre Eglise, societé et médias: Une
analyse de l'évangélisation par les médias dans l'Eglise Catholique. № 49 (2013), 6677.
BATUZOLELE, SETIBO. Abraham's Plea for Sodom and God's Justice. № 48 (2013), 95105.
BAZEBIZONZA, RAPHAËL NDAPHET. Une méditation sur la responsabilité de l'homme à
l'égard de la création. № 44 (2011), 89-100.
———. The Congolese Civil War: A Challenge to my Christian Faith. № 45 (2011),
184-191.
———. Rendre une profession publique de la foi. № 48 (2013), 30-40.
BERE, MATHIEU. A World Without Poverty: A Challenging 'Utopia’ for Christian
Faith. № 37 (2007), 21-30.
BÉRÉ, PAUL. Pourquoi Pierre est-il peiné? Une lecture exégétique et théologique de
Jean 21:15-19. № 17 (1997), 66-80.
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VANZWA, KAKULE MELCHIOR. The Desacralization of Nature as the Root of Our
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2.
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22
by Matthew Charlesworth, S.J. Liturgy (3)
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———. God Spoke in Many and Various Ways' (Heb 1:1): Prefaces of the Nativity as
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2.
MOUNGA, ILDEVERT MATHURIN. Le respect des parents dans le décalogue
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NDAYISENGA, PATRICE. Family Life and its Civil Significance: A Conversation on
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4.
OCHIEN'G, MICHAEL OTIENO. Moral Dilemmas in Oncofertility: An Evalutation in
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WABANHU, EMMANUEL. Christian Families and Euthanasia in Eastern Africa:
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2.
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4.
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5.
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Peace Studies & International Relations (24)
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2.
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EKWUEME, EVARISTUS OKECHUKWU. Forms of Education and Formation of the Youth
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5.
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6.
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8.
———. Human Rights in an Ecumenical Perspective. № 45 (2011), 162-178.
23
9.
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10.
MAAMBO, CHOOBE. 'Peace I Bequeath to You, My Own Peace I Give You'. № 45
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14.
———. The Religious Variable of Peacebuilding and Statebuilding in the Republic of
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15.
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16.
MUDIDA, ROBERT. Enhancing the Role of the Church in Conflict Transformation in
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17.
MUNG'ALA, NDANU. Environmental Ownership in Africa: Community Participation in
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18.
———. Mutated Identities: Gender and Conflict. № 44 (2011), 122-131.
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24.
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5.
MEJIA, RODRIGO. The Synod for Africa: An Event of Hope. № 11 (1994), 129-133.
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2.
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3.
BAZEBIZONZA, RAPHAËL NDAPHET. The Congolese Civil War: A Challenge to my
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24
4.
5.
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6.
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23.
UGWUANYI, CHIKERE CRESCENT. Cultural implications of Single Motherhood: An
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AKPAN, UWEM CELESTINE. A Kingdom Celebrates Its Jesuits. № 22 (1999), 65-73.
2.
VALENTIN, LOUIS. La place de la solitude dans la vie spirituelle. № 22 (1999), 74-82.
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Science and Theology (1)
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25
by Matthew Charlesworth, S.J. Scripture (48)
1.
AKPAN, UWEM CELESTINE. Jonah and Pre-Existing Legends of Sea Monsters (Jonah
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2.
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5.
———. Rom 12, 2-3: Exhortation au renouvellement intérieur (Essai d’exégèse). №
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6.
———. 1 Sam 3, 3a: 'Et la lampe de Dieu n’était pas encore éteinte'. № 19 (1998),
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7.
———. 'What Wonderful Stones!': A Historical Grounding of Mk 13:1-2. № 28
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8.
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———. Trois clés pour une lecture africaine du Nouveau Testament. № 35 (2006),
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21.
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24.
LOBA-MKOLE, JEAN-CLAUDE. Rise of Intercultural Biblical Exegesis in Africa. № 35
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26
25.
by Matthew Charlesworth, S.J. ———. Ethics of a Business Manager: Intercultural Exegesis of Luke 16:1-18. № 36
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26.
———. History and Theory of Scripture Translations. № 38 (2008), 70-81.
27.
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28.
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29.
LUZITU, JEAN-JACQUES. Who Is the 'Mother of Jesus' at Cana? A Mariological
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33.
———. The Disciple Who Loved Jesus: A Reading of John 21: 15-25. № 31 (2004),
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34.
———. A Righteousness Greater than that of the Scribes and Pharisees (Mt 5:20):
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26 (2001), 133-135.
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the Future of African States. Nairobi: Paulines Publications Africa, 2008. Reviewed
by OWADE-WERE, MOSES, in № 40 (2009), 170-171.
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CRESCENT, in № 44 (2011), 201-202.
BESEM, in № 44 (2011), 199-200.
in № 31 (2004), 104.
in № 31 (2004), 101-102.
BAHATI, MARTIN, in № 30 (2003), 121-122.
(1990), 96-97.
(2006), 92-93.
EMMANUEL, in № 33 (2005), 95-96.
83-85.
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67
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by Matthew Charlesworth, S.J. Initiatives Publishers, 1989. Reviewed by MUHIGIRWA, RUSEMBUKA, in № 4 (1990),
95-98.
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in № 17 (1997), 95-98.
40 (2009), 174-175.
36 (2006), 108-110.
105-106.
in № 33 (2005), 90-92.
DEMA, in № 43 (2010), 196-197.
ODOMARO, in № 49 (2013), 221-224.
№ 47 (2012), 148-149.
TANNER, NORMAN. New Short History of the Catholic Church. London/New York:
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105-108.
28 (2002), 85-86.
IBANDA, in № 45 (2011), 201-202.
OMONDI, ELIAS OPONGO. Peace Waivers: Methodologies of Peace Building in Africa.
CHICHAYA, in № 42 (2010), 151-152.
21 (1999), 90-91.
(2010), 145-146.
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———. Priesthood Today: An Appraisal. New York: Paulist Press, 1992. Reviewed
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CORBINIAN V. J., in № 46 (2012), 152-154.
(2014), 167-169.
in № 32 (2004), 107-109.
№ 4 (1990), 100-103.
(1992), 77-81.
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(2010), 209-210.
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quoi faire en Afrique? Pour un christianisme de la onzième heure. Tome II. Abidjan:
Inades, 2003. Reviewed by AMOUSSOU, LUC BONAVENTURE, in № 29 (2003), 83-84.
———. Théologie de l’inculturation: Inculturation de la théologie. Bien-fondé,
enjeux, évolution, réalisations. Abidjan: Inades, 2000. Reviewed by AMOUSSOU, LUC
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by Matthew Charlesworth, S.J. ACHEBE, CHINUA. There Was a Country: A Personal History of Biafra. London:
218-220.
103-107.
EDWARD, in № 15 (1996), 83-84.
in № 29 (2003), 72-74.
96-97.
in № 5 (1990), 93-96.
DEMA, in № 44 (2011), 197-198.
(2010), 199-200.
72
by Matthew Charlesworth, S.J. By Publisher
Acton Publishers (9)
1.
DÉSIRÉ, in № 26 (2001), 130-132.
2.
26 (2001), 133-135.
3.
(2006), 92-93.
4.
5.
6.
CORBINIAN V. J., in № 46 (2012), 152-154.
7.
8.
№ 38 (2008), 116-118.
9.
EMMANUEL, in № 33 (2005), 95-96.
African Forum for Social Teachings (1)
1.
(2010), 203-205.
Albin Michel (1)
1.
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1.
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1.
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1.
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1.
40 (2009), 174-175.
73
by Matthew Charlesworth, S.J. Berg (1)
1.
Borengässer (1)
1.
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1.
Burns & Oates (1)
1.
195-196.
Cambridge University Press (1)
1.
(2002), 88-89.
Cana Publishing (1)
1.
BAHATI, MARTIN, in № 30 (2003), 121-122.
Centre St Dominique (1)
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2.
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1.
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1.
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1.
Clé/Haho (1)
1.
74
by Matthew Charlesworth, S.J. Clé/Regnum Africa (1)
1.
Convivum Press (1)
1.
Crossroad Publishing Company (1)
1.
CUEA Press (2)
1.
(2010), 209-210.
2.
(2014), 167-169.
Dharmaram Publications (2)
1.
(2003), 80-81.
2.
in № 33 (2005), 90-92.
Doubleday (1)
1.
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1.
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1.
96-97.
Editions Clé (1)
1.
NORBERT, in № 42 (2010), 148-149.
Editions Hovine (1)
1.
108-110.
75
by Matthew Charlesworth, S.J. Editions Mediaspaul (1)
1.
34 (2005), 93-94.
Editions Pax Romana (1)
1.
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1.
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1.
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1.
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1.
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1.
(2010), 199-200.
Gaudium et Spes Publishers (1)
1.
Geoffrey Chapman (2)
1.
103-107.
2.
———. Evangelization and Culture. New York: Geoffrey Chapman, 1994. Reviewed
by BONDELE, JEAN-BAPTISTE, in № 13 (1995), 106-108.
Georgetown University Press (1)
1.
Gujarat Sahitya Prakash (4)
1.
2.
76
3.
by Matthew Charlesworth, S.J. MATTAM, JOSEPH. Religious Life within a Christian Vision of Reality. Gujarat: Gujarat
4.
Hachette Littératures (1)
1.
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1.
ICAO (1)
1.
21 (1999), 90-91.
Inades (2)
1.
2.
———. Théologie africaine: Jésus Christ sauveur pour quoi faire en Afrique? Pour
Indian Social Institute (1)
1.
Indiana University Press (1)
1.
Initiatives Publishers (1)
1.
95-98.
Institutum historicum Societatis Iesu (1)
1.
41 (2009), 185-186.
ISPCK (1)
1.
Karthala (4)
1.
121-122.
77
2.
by Matthew Charlesworth, S.J. ARNAUD, DOMINIQUE. Histoire du christianisme en Afrique: Les sept premiers siècles.
3.
4.
Koninklijke Brill (1)
1.
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1.
Lambert Academic Publishing (3)
1.
DEMA, in № 43 (2010), 196-197.
2.
3.
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1.
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1.
(2014), 170-172.
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1.
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Liturgical Press (1)
1.
(2012), 146-147.
Loyola (2)
1.
NKULA, LUC, in № 16 (1997), 108-112.
78
2.
by Matthew Charlesworth, S.J. NZUZI, BIBAKI. Le Dieu-Mère. L’inculturation de la foi chez les Yombe. Kinshasa:
Lynne Rienner Publishers, Inc. (1)
1.
in № 47 (2012), 140-141.
L’Harmattan (4)
1.
BERTRAND, in № 18 (1997), 107-113.
2.
3.
BÉRÉ, PAUL, in № 18 (1997), 118-119.
4.
M. Alofe Nigerian Enterprises (1)
1.
Mambo Press (1)
1.
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1.
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1.
Mediaspaul (1)
1.
(2005), 92-93.
Mias Books (1)
1.
Mission Press (2)
1.
2.
79
by Matthew Charlesworth, S.J. Novalis (1)
1.
Orbis Books (6)
1.
FERENC, in № 45 (2011), 197-198.
2.
№ 39 (2008), 115-116.
3.
4.
(1997), 113-117.
5.
48 (2013), 195-196.
6.
in № 17 (1997), 95-98.
Oxford University (1)
1.
BESEM, in № 44 (2011), 199-200.
Paulines Publications Africa (37)
1.
2.
3.
4.
5.
———. Plea for Change of Models for Marriage. Nairobi: Paulines Publications
Africa, 2009. Reviewed by MUSONDOLI, KAMBALE BERNARD, in № 42 (2010), 145146.
6.
7.
105-108.
8.
12 (1995), 93-96.
80
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
by Matthew Charlesworth, S.J. DE JONG, ALBERT. Mission and Politics in Eastern Africa: Dutch Missionaries and
———. Father Michael Witte of Kabaa High School, Missionary and Educationalist:
A Study in Mission Strategy. Nairobi: Paulines Publications Africa, 2011. Reviewed
by BANDA, GILBERT FUNGAI, in № 45 (2011), 199-200.
EDWARD, in № 15 (1996), 83-84.
ACHAL, in № 41 (2009), 174-175.
ODOMARO, in № 49 (2013), 221-224.
in № 32 (2004), 99-100.
in № 31 (2004), 104.
IBANDA, in № 45 (2011), 201-202.
81
by Matthew Charlesworth, S.J. Publications Africa, 2005. Reviewed by BIDZOGO, GEORGES ROGER, in № 35 (2006),
93-94.
27.
28.
110-112.
29.
30.
36 (2006), 108-110.
31.
———. Peace Waivers: Methodologies of Peace Building in Africa. Nairobi:
Paulines Publications Africa, 2008. Reviewed by TICHAENZANA, HOPE CHICHAYA, in
№ 42 (2010), 151-152.
32.
33.
———. From Crisis to Kairos: The Mission of the Church in the Time of HIV/AIDS,
Refugees and Poverty. Nairobi: Paulines Publications Africa, 2005. Reviewed by
TANG ABOMO, PAUL EMILE, in № 35 (2006), 89-90.
34.
———. Theology Brewed in an African Pot. Nairobi: Paulines Publications Africa,
2008. Reviewed by TAMBUDZAI, IGNATIUS ANOONEKWA, in № 39 (2008), 113-114.
35.
36.
37.
TARIMO, AQUILINE and PAULIN MANWELO-A-MANG'WANDA. Ethnicity, Conflict, and
Paulines Publications Africa/Orbis Books (1)
1.
Paulist Press (4)
1.
in № 5 (1990), 93-96.
2.
3.
4.
82
by Matthew Charlesworth, S.J. Penguin Group (1)
1.
218-220.
Peter Lang (2)
1.
2.
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1.
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1.
2.
3.
28 (2002), 85-86.
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1.
in № 29 (2003), 72-74.
Présence Africaine (1)
1.
(1992), 77-81.
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1.
№ 22 (1999), 107-109.
Salvatorianum (1)
1.
in № 31 (2004), 101-102.
Sasa Sema Publications (1)
1.
83
by Matthew Charlesworth, S.J. SCM Press (1)
1.
105-106.
Seuil (1)
1.
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1.
83-85.
Snaap Press (1)
1.
Sociey of St Paul / Alba House (1)
1.
DEMA, in № 44 (2011), 197-198.
St Paul Publications-Africa (3)
1.
№ 7 (1992), 73-76.
2.
3.
(1990), 96-97.
St Pauls (2)
1.
2.
Subsidia Biblica 44, Gregorian & Biblical Press (1)
1.
№ 47 (2012), 148-149.
Templeton Foundation Press (1)
1.
in № 32 (2004), 107-109.
Temps Présent (1)
1.
№ 47 (2012), 142-145.
84
by Matthew Charlesworth, S.J. Thames and Hudson (1)
1.
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1.
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1.
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1.
ACHIENG, ANNE, in № 44 (2011), 205-207.
The University of Chicago (1)
1.
CHRISTIAN, in № 32 (2004), 106-107.
The Villanova University Press (1)
1.
(2004), 113-115.
Transaction Publishers (1)
1.
UNISA Press (1)
1.
CHISHALA, in № 41 (2009), 179-180.
University of Wisconsin Press (1)
1.
№ 4 (1990), 100-103.
Université Pontificale Grégorienne (1)
1.
№ 17 (1997), 98-105.
UTC Press (1)
1.
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1.
LAURENTI, in № 43 (2010), 207-209.
85
by Matthew Charlesworth, S.J. Veritas (1)
1.
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1.
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1.
CRESCENT, in № 44 (2011), 201-202.
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1.
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1.
By Year Published
1985 (1)
1.
№ 4 (1990), 100-103.
1986 (1)
1.
(1990), 96-97.
1987 (2)
1.
121-122.
2.
1988 (4)
1.
in № 5 (1990), 93-96.
2.
3.
103-107.
4.
86
by Matthew Charlesworth, S.J. 1989 (2)
1.
(1992), 77-81.
2.
95-98.
1990 (2)
1.
№ 7 (1992), 73-76.
2.
1991 (1)
1.
BÉRÉ, PAUL, in № 18 (1997), 118-119.
1992 (5)
1.
2.
3.
4.
5.
1993 (4)
1.
2.
3.
108-110.
4.
1994 (6)
1.
2.
12 (1995), 93-96.
87
3.
by Matthew Charlesworth, S.J. EDMONDS, PETER. Three Portraits of Jesus and Other Gospel Portraits: A Study Guide
4.
BERTRAND, in № 18 (1997), 107-113.
5.
6.
1995 (5)
1.
2.
3.
4.
5.
(1997), 113-117.
1996 (8)
1.
105-108.
2.
№ 17 (1997), 98-105.
3.
4.
EDWARD, in № 15 (1996), 83-84.
5.
NKULA, LUC, in № 16 (1997), 108-112.
6.
7.
8.
in № 17 (1997), 95-98.
88
1.
ACHIENG, ANNE, in № 44 (2011), 205-207.
2.
21 (1999), 90-91.
3.
1998 (7)
1.
2.
3.
№ 22 (1999), 107-109.
4.
5.
6.
7.
1999 (8)
1.
2.
3.
DÉSIRÉ, in № 26 (2001), 130-132.
4.
5.
6.
7.
8.
89
1.
2.
3.
(2004), 113-115.
4.
5.
26 (2001), 133-135.
6.
7.
8.
2001 (8)
1.
2.
3.
4.
5.
105-106.
6.
7.
83-85.
8.
28 (2002), 85-86.
90
1.
2.
3.
4.
(2002), 88-89.
5.
6.
96-97.
7.
8.
9.
10.
11.
in № 29 (2003), 72-74.
12.
13.
(2003), 80-81.
2003 (13)
1.
2.
BOKA DI MPASI LONDI, SIMON-PIERRE. Théologie africaine: Jésus Christ sauveur pour
Inades, 2003. Reviewed by AMOUSSOU, LUC BONAVENTURE, in № 29 (2003), 83-84.
3.
91
4.
by Matthew Charlesworth, S.J. CHAPMAN, R. AUDREY and BERNARD SPONG. Religion & Reconciliation in South
in № 32 (2004), 107-109.
5.
6.
7.
BAHATI, MARTIN, in № 30 (2003), 121-122.
8.
9.
10.
in № 31 (2004), 104.
11.
12.
13.
EMMANUEL, in № 33 (2005), 95-96.
2004 (12)
1.
in № 31 (2004), 101-102.
2.
3.
4.
5.
CHRISTIAN, in № 32 (2004), 106-107.
6.
7.
in № 32 (2004), 99-100.
8.
DEMA, in № 44 (2011), 197-198.
92
9.
by Matthew Charlesworth, S.J. TANNER, RALPH E. S. The Mass: A Study of Belief and Practice in their Cultural
in № 33 (2005), 90-92.
10.
11.
(2005), 92-93.
12.
2005 (11)
1.
2.
3.
(2006), 92-93.
4.
93-94.
5.
6.
89-90.
7.
8.
40 (2009), 174-175.
9.
10.
11.
34 (2005), 93-94.
2006 (6)
1.
93
2.
by Matthew Charlesworth, S.J. COLEMAN, GERALD D. Catholic Priesthood: Formation and Human Development.
(2014), 170-172.
3.
4.
110-112.
5.
36 (2006), 108-110.
6.
2007 (2)
1.
IBANDA, in № 45 (2011), 201-202.
2.
№ 38 (2008), 116-118.
2008 (14)
1.
2.
3.
4.
№ 39 (2008), 115-116.
5.
6.
7.
NORBERT, in № 42 (2010), 148-149.
8.
BESEM, in № 44 (2011), 199-200.
9.
CHISHALA, in № 41 (2009), 179-180.
94
10.
by Matthew Charlesworth, S.J. OMONDI, ELIAS OPONGO. Peace Waivers: Methodologies of Peace Building in Africa.
CHICHAYA, in № 42 (2010), 151-152.
11.
ANOONEKWA, in № 39 (2008), 113-114.
12.
13.
TARIMO, AQUILINE and PAULIN MANWELO-A-MANG'WANDA. Ethnicity, Conflict, and
14.
2009 (9)
1.
(2010), 145-146.
2.
3.
41 (2009), 185-186.
4.
5.
(2010), 209-210.
6.
ACHAL, in № 41 (2009), 174-175.
7.
8.
9.
2010 (11)
1.
FERENC, in № 45 (2011), 197-198.
2.
95
by Matthew Charlesworth, S.J. Saarbrucken: Lambert Academic Publishing, 2010. Reviewed by MUNDUNI, ANGELO
DEMA, in № 43 (2010), 196-197.
3.
4.
5.
(2010), 199-200.
6.
(2010), 203-205.
7.
CHRISPEN, in № 45 (2011), 192-194.
8.
CRESCENT, in № 44 (2011), 201-202.
9.
№ 47 (2012), 142-145.
10.
11.
LAURENTI, in № 43 (2010), 207-209.
2011 (8)
1.
2.
3.
in № 47 (2012), 140-141.
4.
CORBINIAN V. J., in № 46 (2012), 152-154.
5.
6.
195-196.
96
8.
2012 (7)
1.
218-220.
2.
3.
4.
№ 47 (2012), 148-149.
5.
6.
(2012), 146-147.
7.
48 (2013), 195-196.
2013 (3)
1.
2.
ODOMARO, in № 49 (2013), 221-224.
3.
2014 (1)
1.
(2014), 167-169.
Chronicles (15)
1.
2.
3.
4.
Chronicles out of Hekima Diary (September 1987-March 1988). № 1 (1988), 125129.
Chronicles out of Hekima Diary (April 1988-December 1988). № 2 (1988), 141-145.
Chronicles out of Hekima Diary (December 1988-July 1989). № 3 (1989), 117-120.
Chronicles out of Hekima Diary (July 1990-February 1991). № 4 (1990), 87-94.
97
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7.
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9.
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11.
12.
13.
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by Matthew Charlesworth, S.J. CATHOLIC BISHOPS, (KENYA). Centenary of the Evangelization in Kenya. № 4 (1990),
3-6.
PLAMONDON, LOUIS C. From Mission to Province. № 4 (1990), 69-80.
Chronicles out of Hekima Diary (March-September 1990). № 5 (1990), 87-92.
Chronicles out of Hekima Diary (September 1990-March 1991). № 6 (1991), 101103.
Chronicles out of Hekima Diary (March-November 1991). № 7 (1992), 82-84.
Chronicles out of Hekima Diary (August-December 1993). № 8 (1993), 85-87.
Chronicles out of Hekima Diary (February-May 1993). № 9 (1993), 68.
Hekima News. № 10 (1994), 101-102.
Hekima News. № 11 (1994), 143-145.
Letter to the Editor. № 30 (2003), 108.
SECAM. The Church in Africa in Face of the HIV/AIDS Pandemic: 'Our Prayer Is
Always Full of Hope.' Message Issued by SECAM. № 30 (2003), 100-103.
Interviews (11)
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
Interview du Père Engelbert Mveng s.j., № 1 (1988), 61-70.
KAREGEYE, JEAN-PIERRE. Kä Mana: 'Rwanda, point de départ d’une nouvelle
évangélisation'. № 15 (1996), 16-22.
BÉRÉ, PAUL. Meet Fr. Georges Henri Tavard, A.A.: A Theologian of Ecumenism. №
19 (1998), 19-27.
An Interview with Norman Tanner S.J., № 25 (2001), 99-107.
OKUMU, ODHOCH JACOB. Reflections on Vatican II: Interview with Reverend Colin
Davies, Former Bishop of Ngong Diocese, Kenya. № 29 (2003), 68-71.
Christianity in a Community of Freedom: An Interview with Professor David
Hollenbach, S.J., № 30 (2003), 92-99.
The African Theologian and the Theological Ministry of the Society of Jesus. An
Interview with Fr. Peter-Hans Kolvenbach, S.J., № 31 (2004), 99-100.
ANYEH-ZAMCHO, JOHN BAPTIST. Interview with Father Engelbert Mveng, S.J.
(Translated from His original French Interview in № 1 (1988), 61-70). № 40 (2009),
183-185.
Interview with Father Adolfo Nicolás, Superior General of the Society of Jesus. № 42
(2010), 139-142.
CHUMMAR, PAUL C. '… Before I Go ...!'. № 42 (2010), 130-138.
UGWUANYI, CHIKERE CRESCENT. Kindling Other Fires: Life and times of Cecil
McGarry, S.J., № 42 (2010), 118-129.
Short Contributions (111)
1.
2.
3.
4.
5.
6.
7.
8.
9.
AKPAN, UWEM CELESTINE. Adieu Mama. № 20 (1998), 62.
———. Just an Angel. № 21 (1999), 95.
ARIMOSO, JOSEPH. A Dark Cloud. № 24 (2000), 92-93.
———. In Search of the Unknown God. № 24 (2000), 91-92.
———. I Am a Fugitive. № 25 (2001), 111.
———. On AIDS in Africa. № 26 (2001), 136.
———. The Pilgrim Mind. № 27 (2002), 107-108.
———. From OAU to AU. № 28 (2002), 92.
———. Resuscitate My Land. № 29 (2003), 85.
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by Matthew Charlesworth, S.J. ———. Passage, I Plead. № 31 (2004), 119.
AWUOR, LETTY. My Backstreet. № 31 (2004), 117.
———. My Unkind Parents. № 33 (2005), 103.
———. Still in Me. № 33 (2005), 102.
———. We Honour You. № 33 (2005), 104.
AZUAWUSIEFE, CHIJIOKE. Divine Masterpiece. № 39 (2008), 122.
BAFUIDINSONI, MALOKO-MANA. In Memoriam. № 6 (1991), 89.
———. Someday. № 6 (1991), 88.
———. The Street Child. № 6 (1991), 87.
———. Motherland. № 7 (1992), 71.
———. Au gré des vents. № 8 (1993), 82.
———. Weep Not My People. № 11 (1994), 134.
———. The Cry of My Tears. № 15 (1996), 87.
———. My Refugee Cradle. № 17 (1997), 109.
———. Dis-nous comment! (En mémoire de Mgr Mzee Munzihirwa s.j.). № 19
(1998), 127.
———. Folies d’Afrique. № 20 (1998), 63.
BANDA, GILBERT FUNGAI. Believe in Yourself. № 41 (2009), 191-192.
———. The Evolution of Peace. № 42 (2010), 155-156.
———. My Fear. № 42 (2010), 156-157.
———. Positive Silence. № 43 (2010), 211.
———. A Figure of Contrasts. № 44 (2011), 212.
———. No Longer Afraid. № 45 (2011), 206-207.
BOMALOSE, DIEUDONNÉ. La vie religieuse. № 43 (2010), 215.
BONABOM, ISIDORE K. Fireside Chat. № 24 (2000), 90-91.
BROWN, MARK S. Maria. № 9 (1993), 63.
CHILOLO, ANTHONY DANIEL. Proverbs. № 49 (2013), 227-229.
CHISEMBE, FRANCIS CHISHALA. Be All for AIDS ! , № 40 (2009), 181.
———. The Match. № 41 (2009), 194.
DJEREKE, JEAN-CLAUDE. It is Time. № 9 (1993), 64-65.
———. Dieu là où nous ne le croyons pas. № 13 (1995), 111-112.
DJIMOGUINAN, DJIMRANÉ BERTRAND. Cette Afrique-là. № 16 (1997), 127.
———. Rencontre. № 17 (1997), 110.
DJIMOGUINAN, PASCAL. Et l’OUA sortira de sa torpeur. № 12 (1995), 100-101.
EGBOR, ITUA OGBEKHILU. The Sayings of Our Elders. № 39 (2008), 124.
EHIMANRE, PETER. Proverbs: The Sayings of the Elders. № 48 (2013), 200-203.
EKWUEME, EVARISTUS OKECHUKWU. Be Nice To Me I Am an African. № 43 (2010),
212-213.
———. The Way of Kadogos. № 44 (2011), 210-211.
———. The End of Kadogos. № 45 (2011), 205-206.
———. The Ethiopian Eunuch. № 46 (2012), 167-168.
GEORGE, JAIMI. Indian Proverbs. № 47 (2012), 152.
GICHUKI, WAWERU. Cosmic Symbiosis. № 46 (2012), 163-164.
JACKSON, MOSHA. L'amour. № 45 (2011), 208.
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52.
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55.
56.
57.
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85.
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91.
92.
by Matthew Charlesworth, S.J. KAFARHIRE, MURHULA TOUSSAINT. Inter-Net. № 27 (2002), 109.
———. Deuil pour un peuple d’enfants. № 29 (2003), 86-87.
KANYAMANZA, BAHATI. Débout Afrique ! , № 33 (2005), 100-101.
KIEL, CHRISTEL. AMDG: Hekima College Chapel. № 7 (1992), 69-70.
KUPE, ZOLANI. Walking Alone. № 41 (2009), 193.
KYUNGU, MUSENGE RIGOBERT. Hommage à l’Emmanuel. № 18 (1997), 120.
LATZOO, CYRIL. From the Chest of Hope. № 14 (1996), 78-79.
———. Woebegone. № 15 (1996), 86.
———. The Vacant Lot. № 16 (1997), 126.
———. In Love. № 17 (1997), 111.
MALOKO-MANA, BAFUIDINSONI. Inquiries. № 4 (1990), 82.
MATANZONGA, BIENVENU. Digne Maman Africaine. № 44 (2011), 213.
———. Pleurs et joie d'une religieuse africaine. № 46 (2012), 164-166.
MATSILELE, CHRISPEN. Homecoming. № 43 (2010), 214.
———. A Candle Lit. № 44 (2011), 214-215.
MAYERESA, PAUL. Let It Be Known. № 7 (1992), 67-68.
MBIRIBINDI, DIEUDONNÉ. Easter Poem: Omnia vincit amor or The Miracle of Love. №
50 (2014), 173-174.
MUCHINSHI, CHILINDA CHARLES. The Paths of the Dead. № 21 (1999), 96.
MUHANGI, FRANCIS. Take time. № 40 (2009), 178.
MUHIGIRWA, BERNARD. Inigo’s Way I Trod. № 10 (1994), 93.
MUNG'ALA, NDANU. My Name. № 44 (2011), 215.
MUTESHA, MWANDO TERRY. His Master Piece. № 39 (2008), 123.
———. My Home. № 40 (2009), 182.
———. A Child to God. № 41 (2009), 197-198.
MWAMBA, SYMPHORIEN PYANA. Demain sera plus beau qu'avant. № 40 (2009), 179180.
———. A contre courant. № 41 (2009), 196-197.
———. Solitaire de Noël. № 42 (2010), 158-159.
NDONG'A, OTIENO R. Rain. № 4 (1990), 81.
NSIELANGA, SIMON. Hommage à toi Femme Africaine Prix Nobel de la Paix. № 32
(2004), 111-112.
———. Cry for Peace. № 35 (2006), 95-96.
NWEKE, UGO. Packaged Misery. № 31 (2004), 118.
NYIRENDA, K. BOYD. The Widow. № 25 (2001), 111.
———. Cry of the Street Child. № 28 (2002), 93-94.
OBEN, ETCHI BESEM. Recontre avec soeur pauvreté. № 49 (2013), 226-227.
ODHIAMBO, VICTOR-LUKE. Faith without Taste. № 1 (1988), 123-124.
OGUH, ENYERIBE. Firing Da Nation! , № 38 (2008), 119-120.
———. Rabbi Saul: Saint or Rebel? , № 39 (2008), 121.
———. The African Child. № 41 (2009), 187.
———. On That Stormy Night. № 41 (2009), 188-189.
OKOH, MARTINS AYOKUNLE. Some African Proverbs. № 43 (2010), 216.
OKUMU, BONIFACE. Who Is Who? , № 49 (2013), 225.
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99.
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102.
103.
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106.
107.
108.
109.
110.
111.
by Matthew Charlesworth, S.J. OKWUIDEGBE, SAMUEL O. Loneliness. № 23 (2000), 71.
OPIO, PETER. The Eulogy of a Good Shepherd. № 4 (1990), 83-85.
SUMANI, WILFRED. A Cursed Blessing ? , № 37 (2007), 70-72.
———. A Redeemer How? , № 39 (2008), 125.
———. Universals. № 47 (2012), 150-151.
TAGHEU, JEAN-PAUL. La Vraie Religion. № 50 (2014), 175-176.
TAMBWE, RICHARD. Paroles muettes. № 34 (2005), 95-96.
———. Paradoxes. № 36 (2006), 119.
———. Chemin de Pâques. № 37 (2007), 69-70.
TONYE, BONIFACE. The Civil Servant of God. № 9 (1993), 61-62.
———. Brothers at Last. № 11 (1994), 135.
———. A Queer Lover. № 12 (1995), 102-103.
UGWEJEH, EMMANUEL I. Life Runs. № 20 (1998), 63-64.
UWINEZA, MARCEL. Confusion. № 41 (2009), 189-190.
WAIRIMU, CHURU EBALÉ. As I Enter the Hekima Chapel…. № 19 (1998), 124-126.
WANGIRA, SHETE JOSEPHAT. The Sigh. № 38 (2008), 120.
———. Aftermath. № 41 (2009), 195.
YOHANA, EMMANUEL. A Song in the Blowing Wind of Africa. № 46 (2012), 166-167.
———. Keep On Sleeping. № 47 (2012), 151-152.
101
by Matthew Charlesworth, S.J. Extended Table of Contents by Issue with Abstracts
Issue Number 1 – April, 1988
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Assistant Managing Editor:
Cover Designer
Distribution:
Staff Advisor:
Typesetting & layout
Fr. Henry De Decker, S .J.
Jean-Marie Makang, S.J.
Tite Mutemangando, S.J.
Debi Yomtou, S.J.
Madiangungu Kikuta, S.J.
Alphonse Rugambwa, S.J.
Peter Muiruri, Alphonse Rugambwa, S.J.
Fr. Gerald Blaszczak, S.J.
Gene W. Boyer, S.J.
Editorial
1.
Editorial
by JEAN-MARIE MAKANG ............................................................................................... 1-6
Articles
2.
Introducing Hekima College
by CECIL MCGARRY ..................................................................................................... 7-18
Cet article du Père Cecil McGarry, Doyen de ‘Institut, donne l’historique de Hekima College. Cette
fondation jésuite est née du désir du Père Pedro Arrupe (l’ancien Supérieur Général de la Compagnie
de Jésus) de stimuler l’entraide et la collaboration entre Jésuites Africains et Malgaches sur les plans
des études et de la recherche théologiques. Ceci devrait les aider à œuvrer activement pour
l’inculturation de de la foi chrétienne au sein des Eglises locales d’Afrique et de Madagascar, de
concert avec les autres ouvriers apostoliques.
Mais l’inculturation de la foi n’est pas simple retour au passé des cultures africaines. Elle doit se
concevoir et s’exécuter dans le contexte actuel de la modernité. Ceci implique la prise à bras le corps
des défis et des interpellations multiples des couches sociales africaines. Il va sans dire que la
promotion de la justice en constitue l’interpellation majeure.
Le Père McGary décrit avec force détails le étapes et péripéties qui ont jalonné ce projet d’un théologat
jésuite africain, jusqu’au 29 Septembre 1984, date à laquelle l’institut avait ouvert ses portes à la
première année académique. L’histoire des quatre années qui suivirent montre qu’il y a tout lieu
d’espérer un avenir prometteur.
3.
African Conversion on Trial: The Forgetting of Community
by JEAN-MARIE MAKANG ........................................................................................... 19-38
Les cas des chrétiens du Sud Cameroun, des chrétiens Moose au Burkina Faso et des chrétiens Sukuma
en Tanzanie éclairent sur l’évangélisation missionnaire en Afrique noire. La dimension communautaire
a été oubliée dans la conversion à Jésus Christ, et la foi comme le salut ont été « privatisés ». Le
missionnaire avait œuvré pour le déracinement du converti de son milieu traditionnel et condamné les
modes de vie et les valeurs du converti.
Cette entreprise n’a malheureusement pas produit les fruits escomptés. La pression de la tradition était
telle que le converti a d’ú se compromettre et s’installer dans une double vie, dans une foi d’inconfort.
A défaut d’être une démarche communautaire, la participation sociale ou politique des chrétiens
Africains s’est avérée fragmentaire et marginale.
Cette situation a peu évolué. J.M. Makang propose que les chrétiens Africains soient re-évangélisés, et
que l’on revalorise l’approche communautaire de la foi et du salut. Le modèle de l’Eglise primitive doit
inspirer cette conversion en Eglise. Il faut revaloriser l’Eglise comme « Corps du Christ » et « Peuple
102
by Matthew Charlesworth, S.J. de Dieu » (Vatican II), afin qu’elle devienne une communauté de destin. Ceci passe par une franche
redistribution des ministères et des rôles dans l’Eglise, en vue d’une plus grande participation des laïcs
et une action sociale concertée. Mais la revalorisation ou la création des symboles propres aux Eglises
locales d’Afrique est la clé d’un véritable renouveau théologique à promouvoir nécessairement.
4.
Ngugi Wa Thiongo and Christian Religion
by PETER MUIRURI...................................................................................................... 39-60
Muiruri Peter évalue l’approche du christianisme dans l’œuvre littéraire de Ngugi Wa Thiongo. Bien
que d’obédience Marxiste-léniniste et très critique vis-à-vis de la religion chrétienne, Ngugi reste
malgré lui un écrivain religieux.
Ngugi dénonce l’agressivité du christianisme missionnaire envers les cultures traditionnelles africaines.
Ceci a donné lieu à une foi aliénée chez les convertis Africains : le cas de la société Kikuyu au Kenya
est éclairant à cet égard. Ensuite les rapports ambigus de l’Eglise et du clergé avec le colonialisme et
avec le néo-colonialisme par la suite, ruinent la crédibilité du christianisme en Afrique. Toutefois, il
n’est pas trop tard pour promouvoir une inculturation de la foi. C’est dans cette ligne que Ngugi Wa
Thiongo propose sa propre lecture de la bible, avec la libération des opprimés et la justice comme les
thèmes moteurs.
Muiruri Peter partage plusieurs positions de Ngugi, mais juge inacceptable la peinture que Ngugi donne
de Jésus comme prônant le recours à la violence.
5.
Interview du Père Engelbert Mveng s.j. .................................................................... 61-70
In the chapel of Hekima College, behind the altar, there is a magnificent painting conceived by Father
E. Mveng and executed by Mr. Stephen Lobalu. Here is in summary the way E. Mveng interprets it to
the reader of Hekima Review.
This painting is in fact a triptych. In the center, we have the crucified and risen Christ with Mary and
John; on the left the multiplication of the loaves; on the right the turning of water into wine. These
three signs are expressed in the African context of poverty and solidarity. Indeed the crucified and risen
Christ represents the poor of all over the world and the “One” who comes to help and liberate the
needy, the hungry, the exploited, etc. The whole painting is rooted in the key threefold theme of the
author’s life, suffering and death, which sum up the whole human experience. Without any doubt,
African Christians need to be initiated in order to appreciate this painting because of their cultural
alienation.
6.
The Hekima Christus
by RAYMOND MOLONEY ............................................................................................. 71-84
Cet article de R. Moloney explore l’approche théologique, et en particulier christologique de Hekima
Christus, tableau d’art africain conçu par E. Mveng pour la chapelle de Hekima College avoir verso de
la couverture). L’Eucharistie apparaît comme le thème central de ce tableau. Les différentes scènes du
tableau (le miracle de l’eau changée en vin à cana, la multiplication des pains, la crucifixion et la
résurrection de notre Seigneur) sont unifiés autour du mystère eucharistique. Ceci est le fruit, à n’en
point douter, d’une méditation de l’Evangile de St. Jean.
De façon générale, cette œuvre d’art du père Mveng s’inspire dans le sillage de la tradition biblique et
de l’iconographie chrétienne. Mais la force de Hekima Christus provient davantage de la façon dont il
reprend les thèmes de la Bible et de la tradition chrétienne dans le contexte particulier de l’Afrique
contemporaine.
7.
Faith and Justice: A Contemporary Reading of the Prophet Micah
by PETER BALLEIS .................................................................................................... 85-100
Le prophète Michée critiquait toutes formes d’injustice dans la société judaïque du 8e siècle avant
Jésus Christ. L’exploitation des populations rurales par la haute classe qui habitait les villes était pour
Michée liée à la corruption des prêtres et des prophètes. Son appel à la justice était un appel de
réconciliation avec Dieu.
Des formes d’injustice et d’exploitation similaires à celles du temps de Michée pourraient être relevées
aujourd’hui, mais à des dimensions plus grandes : injustice entre riches et pauvres, entre le premier et
le Tiers-Monde. Les Etats industrialisés et séculiers avec une vision du monde basée sur le
matérialisme, riches nations responsables des structures économiques injustes ; sont dans ce monde des
103
by Matthew Charlesworth, S.J. pays où la foi en Dieu est décadente.
Un appel à la justice dans un monde matérialiste doit être lié à la proclamation de la foi, à la dignité
humaine, à l’image de Dieu.
8.
The Death of Jesus as Meaningless? A Tentative Approach to Christological Love
by LEO AMANI MASAWE......................................................................................... 101-118
En général la mort humaine n’a aucun sens en soi. Son sens est donné dans l’espérance, la foi et
l’amour. La mort de Jésus ne fait pas d’exception. Elle n’avait de sens ni pour Jésus lui-même, ni pour
ses disciples et leurs contemporains. Prétendre le contraire, c’est appauvrir la kénose de Jésus de sa
force. Par se mort Jésus ne visait à servir aucune idéologie. Sa mort est auto donation gratuite et libre
ou Dieu révèle son Amour pour l’homme.
9.
The Recent Synod on the Laity. Talk Given by Rt. Rev. Ndingi Mwana’a Nzeki (Bishop
of Nakuru)
by EDMUND MALLYA .............................................................................................. 119-123
Short Contributions
10.
Faith without Taste
by VICTOR-LUKE ODHIAMBO .................................................................................. 123-124
Chronicles and News
11.
Chronicles out of Hekima Diary (September 1987-March 1988) ......................... 125-129
104
by Matthew Charlesworth, S.J. Issue Number 2 – December, 1988
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Fr. Henry De Decker, S.J.
Muhigirwa Rusembuka, S.J.
Jean-Marie Quenum, S.J.
Fr . Raymond Moloney, S.J.
Debi Yomtou, S.J.
Fulgentius Katende, C.S.C.
Simon Makuru, S.J.
Petronella Kigochie
Editorials
12.
Editorial
by KIKUTA MADIANGUNGU ............................................................................................. 1-8
Articles
13.
The Universal Declaration of Human Rights: 40 Years After. An African Questioning,
a Christian Vision
by HENRI DE DECKER ................................................................................................... 9-50
La « Déclaration Universelle des Droits de l’Homme » vient de célébrer son quarantième anniversaire.
Après les atrocités de la seconde guerre mondiale (1939-1945), elle a trouvé son origine dans le désir
des nations, éprises d’une paix durable, de créér un ordre juridique international, accepté de tous les
pays membres de l’Organisation des Nations Unies, en vue du respect des droits fondamentaux de
l’homme. Cependant, il était clair, dès le début, que la mise en pratique de cette déclaration resterait
problématique aussi longtemps qu’il n’existerait pas d’autorité internationale contraignante, et que la «
non-ingérence dans les affaires internes d’un Etat souverain » serait maintenue comme un principe
intouchable. Néanmoins, l’acceptation par un Etat de cette déclaration, constituait un engagement
moral devant la conscience mondiale.
Il est incontestable qu’un effort remarquable a été accompli. En effet, des nations à idéologies très
diverses, ont pu se mettre d’accord sur la reconnaissance de certaines valeurs inhérentes à toute
personne humaine, dans les domaines non seulement civique et politique, mais aussi économique,
social et culturel, en tant que droits inaliénables. Par ailleurs, il faut admettre qu’en fait ces nations ont
très souvent interprété ces droits selon la raison d’état et en référence à leur situation particulière :
développement économique, éducation des masses, régime politique, et surtout option idéologique.
Ainsi des responsables politiques africains n’ont pas ménagé leurs critiques à l’égard de la Déclaration
universelle, car elle fut rédigée et approuvée, en leur absence, par des nations qui à l’époque étaient des
puissances coloniales, souvent peu scrupuleuses en matière des droits de l’homme vis-à-vis des
populations colonisées. Ensuite, le déclaration fut conçue dans une pensée juridique spécifiquement
occidentale, sans prendre en considération la situation particulière des pays du Tiers-Monde, ni leurs
identités culturelles. C’est ainsi qu’à plusieurs reprises des leaders africains se sont déclarés peu
concernés par cette déclaration. Par contre, ils soutenaient comme postulat absolument prioritaire, le
droit au développement des populations de leurs pays, et le devoir concomitant d’assistance pour les
pays industrialisés.
Cependant, face à des abus flagrants de certains Chefs d’Etat africains, une réaction en faveur du
respect des droits de l’homme s’est déclenchée en Afrique même, dans divers milieux politiques et
juridiques, vers la fin des années ’70. Cette prise de conscience aboutit en juin 1981 à l’adoption par les
Chefs d’Etat et de Gouvernement lors du Sommet de l’Organisation Africaine, réuni à Nairobi
(Kenya), d’une « Charte africaine des droits de l’homme et des peuples ». Cette Charte, qui est en
conformité essentielle avec la Déclaration universelle, intègre cependant dans son texte des éléments
105
by Matthew Charlesworth, S.J. proprement africains, et souligne le lien indissoluble entre les droits de l’homme et les droits des
peuples.
L’Eglise catholique, pour sa part, a été longuement réticente à l’égard de toute déclaration des droits de
l’homme, surtout au XIXème siècle et jusqu’à une date récente, à cause de l’absence d’un fondement
moral conforme à la doctrine chrétienne. Il y eut un changement d’attitude remarquable en 1963,
lorsque le Pape Jean XXIII affirma dans son encyclique Pacem in Terris que la Déclaration universelle
était un acte de la plus haute importance et un pas considérable en direction d’un ordre juridique et
politique mondial. Le Pape Paul VI, dans Populorum Progressio, mettait en évidence la priorité du droit
au développement pour les pays du Tiers-Monde, sans pour autant exclure les autres droits de la
personne, ni les droits des peuples ; car le développement authentique est intégral et concerne tout
l’homme et tout homme.
Cette vision chrétienne, à la fois personnaliste et communautaire, vient di ‘être élaborée par le Pape
Jean-Paul II dans l’encyclique Sollicitudo Rei Socialis. Tout en regrettant la détérioration, dans le
monde, des conditions de développement au cours des vingt dernières années, le Pape reconnaît comme
signe des temps, la prise de conscience croissante de la dignité de l’homme et de ses droits
fondamentaux, de l’identité culturelle spécifique des différents peuples, et de l’interdépendance de tous
les hommes et de toutes les nations dans une destinée commune. La prise de conscience morale de cette
interdépendance s’appelle solidarité qui, pour Jean-Paul II, est la clé de la paix et du développement
intégral, dans le respect des droits fondamentaux de l’homme et des peuples.
14.
Désillusion de la foi par la justice
by GUY MAURILLE MASSAMBA .................................................................................. 51-76
Faith and Justice are both two values rooted in human existence. In so far as they have a common
ground, they challenge each other through the assertion of other existential values, such as freedom and
responsibility. Faith is related to Justice through the degree of freedom and the exercise of
responsibility which determines human history.
It is a human condition to conquer, as its project, the objectivity of the Absolute through existence.
Faith, in integrating this project, is questioned in its dealings through Justice as an exigence to promote
humanity. Absolutization and promotion structure the project as humanization.
Fait is not for itself. It discloses the continuity of history through social insertion. Only then can it help
our human and social choices, our systems and structures in their functioning, to coincide with our
vision of the world and our search to be. In faith, the believer does not seek the absolute otherness, but
the other reality of himself as “completion” which determines the meaning of his being in its fullness.
How does justice come about? Justice is more an attitude than an action. Anyway it is an attitude which
implies an action that discloses what the attitude recognizes: the truth about our being in its uniqueness
and its foundational sameness. Justice is a creative value which brings human beings and their world
about to faith as acknowledgement of what human beings are in themselves and in their relation to each
other, to the world and to God.
15.
L’environnement historique de l’initiation chrétienne au pays Yaka. Cas de la mission
Ngoa (1915-1930)
by MADIANGUNGU KIKUTA ....................................................................................... 77-102
These pages are a fruit of an analysis of criticisms against missionary evangelization which denounce
its superficial, hurried and scholastic characteristics.
To do justice to the pioneer evangelization, the article tries to look back at the past and analyse the
historical factors which determined the missionary work among the Yaka, in Zaïre.
Three major factors are mentioned: first, the missionary evangelization among the Yaka took place in a
competitive context marked by the protestant rivalry. In this context, what catholic missionaries did
was, on one hand to forestall the protestants in the process of space occupation, where the latter did not
yet reach, and on the other hand to strive against the same protestants where catholic missionaries were
late.
Second, the missionary activity had suffered from lack of man power. This made it difficult, if not
impossible, to take an effective care of what had been gained.
Third, the Christian message was essentially transmitted through schools, adopted as a means of
evangelization. If we take into account the two previous factors, we easily see that schools could not
106
by Matthew Charlesworth, S.J. properly help as an “instrument” for evanglization. As a result, we notice that, from a historical point of
view, the Christianisation could not but be fragile.
What is required next, from a pastoral point of view is, therefore, a deepening of the Christian message
brought first by missionaries. This task calls for personal and social involvement aimed at bringing
about a Christianity that is relevant and fitting.
16.
The Rise of Christianity in Africa: Challenge or Reality?
by DEBI YOMTOU.................................................................................................... 103-128
Les Eglises d’Afrique, quelle que soit leur obédience, sont entrées dans une phase d’effervescence
spirituelle étonnante. Alors que dans la plupart des d’Europe la religion chrétienne présente de
nombreux indices révélateurs de sa perte de crédibilité, les Eglises en Afrique regorgent de fidèles.
Du côte protestant on assiste à une nette montée fulgurante des églises dites indépendantes ou sectes Et,
corrélativement, il ya apparition de prophètes et prophétesses, clamant être investis des révélations
divines et du pouvoir thaumaturgique.
Ceux-ci se livrent à des prédications publiques spectaculaires mobilisant des milliers de fidèles.
Du côté catholique : les vocations à la vie religieuse et au sacerdoce, d’une part, l’importance et
l’ampleur de plus en plus grandissantes du mouvement de renouveau charismatique, d’autre part, sont
autant des signes d’une vitalité que beaucoup sont unanimes à reconnaître.
Ce phénomène, véritable « signe des temps », montre qu’à coup sûr les Eglises d’Afrique représentent
une force considérable dans plusieurs pays. Une force qui, bien gérée, pourrait aider à surmonter
certains défis actuels du continent.
Mais que constatons-nous, au fait ?
Au lieu d’être un facteur d’unité, les Eglises chrétiennes en Afrique, du fait de leur fragmentation
sectaire, sont souvent à couteaux-tirés les unes avec les autres. Au lieu de construire, de rassembler au
nom même de l’idéal commun de la foi au Christ qui les habite, elles tendent plutôt à disperser Au lieu
de mettre leur force morale et spirituelle au service de nos sociétés minées par l’injustice sociopolitique, les Eglises chrétiennes en Afrique donnent la malheureuse impression d’évoluer en vase clos,
absentes des grandes interrogations socio-politiques de notre continent, ici et maintenant.
Quand les différentes Eglises en Afriques prendront-elles conscience de leur force capable de
transformer le devenir du continent, si elles s’engageaient davantage et activement pour la cause de
l’homme Africain écrasé par l’injustice ?
Sont-elles prêtes, par la force de l’Esprit, à donner un contenu plus existentiel à leur foi en Jésus-Christ,
Sauveur du monde ? Dieu qui nous a créés sans nous ne nous sauvera pas sans nous, disait le grand
évêque d’Hippone, saint Augustin. Sommes-nous prêts, nous les chrétiens d’Afrique, à prendre part
activement à l’Histoire du salut apporté par le Christ à donner à notre foi chrétienne sa valeur christique
: ou bien comme le disait Karl Rahner, sommes-nous condamnés, chrétiens de ce continent, au
mimétisme de l’expérience du christianisme européen telle qu elle s’est déroulée là-bas puis aboutir au
même résultat l’échec ?
Tel est l’enjeu de cet article qui met au défi la vitalité maintes fois attestée du christianisme en Afrique.
17.
First Pan-African Justice and Peace Conference: Some Reflections
by CARROL HOULE ................................................................................................. 129-140
Ce texte est de la plume d’un participant à la première Conférence Pan-Africaine Justice et Paix,
convoquée à l’initiative du Symposium des Conférences Episcopales d’Afrique et Madagascar
(SCEAM), à Roma (Lesotho), du 29 mai au 3 juin 1988.
Ce participant, le Père Carrol Houle, M.M., nous fait part ici de ses réflexions sur ce qui s’était dit à
Roma au cours de cette rencontre. Les échanges des délégués de l’Eglise d’Afrique et Madagascar,
présents à Roma, ont fait ressortir le caractère à la fois impératif et urgent de l’engagement de l’Eglise
dans le combat pour la Justice et la Paix dans notre continent.
D’abord l’Eglise doit créer un cadre, une plate-forme – les Commissions nationales Justice et Paix –
d’où chacun recevrait l’aide nécessaire pour connaître ses droits et exercer ses responsabilités dans
l’effort conjugué d’édifier une société juste.
Ensuite, le Père Carrol suggère que le combat de l’Eglise pour la justice et la paix ne pourra être
107
by Matthew Charlesworth, S.J. crédible que s’il commence en elle-même, de l’intérieur. C’est, semble-t-il, la seule manière d’opposer
les stratégies de diversion devenues monnaie courante dans et en dehors des frontières de l’Eglise.
Chronicles and News
18.
Chronicles out of Hekima Diary (April 1988-December 1988) ............................ 141-145
108
by Matthew Charlesworth, S.J. Issue Number 3 – June, 1989
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Fr Henry De Decker . S.J.
Alphonse Rugwmbwa, S.J. .
Jean-Marie Quenum, S.J.
Fr . Raymond Moloney, S.J.
Debi Yomtou, S.J.
Fulgentius Katende, C.S.C.
Simon Makuru, S.J.
Mrs Magdalen Kirui
Editorial
19.
Editorial
by KIKUTA MADIANGUNGU ............................................................................................. 1-6
Articles
20.
African Synod (Interview)
by CECIL MCGARRY AND LAURENTI MAGESA .............................................................. 7-26
Interrogés par Hekima Review sur le prochain Synode africain, qui fut convoqué par le Pape Jean-Paul
II sur le thème : "L’Eglise en Afrique vers le troisième millénaire", L’Abbe Laurenti Magesa et le Père
Cecil McGarry, S.J., tous deux professeurs tant a "Hekima College" qu’au "Catholic Higher Institute of
Eastern Africa" à Nairobi, ont eu la bienveillance de répondre à nos questions. Ils ont mis en
perspective l’importance historique de ce Synode, comme le furent pour l’Eglise latino-américaine les
Conférences de Medellin et Puebla, et cela malgré les incertitudes qui planent encore sur la
composition, la préparation, l’autorité, les sujets précis et le lieu du Synode africain. Ils expriment
l’ardent désire que son autorité soit la plus large possible, qu’on lui ouvre un grand espace de créativité,
et qu’on écarte toute tutelle des Eglises-mêres, pour que l’Esprit puisse insuffler et soutenir en Afrique
une suite du Christ, dans la plénitude des valeurs culturelles locales, mais en même temps en
communion avec les autres Eglises particulières, sous la primauté de la charité de l’Eglise de Rome.
Pour cela, il est hautement souhaitable que toutes les Eglises locales en Afrique entrent elles-mêmes en
synode avec leur communautés ecclésiales, leurs pasteurs et leurs théologiens, pour qu’ensemble elles
s’interrogent sur les signes des temps et cherchent une réponse libératrice et salvifique, plus
particulièrement en matière d’inculturation de la vie chrétienne et religieuse, mais aussi, sans faute, en
matière d’une justice libératrice contre toute forme d’oppression de l’homme par l’homme, notamment
par l’élimination de la faim, de la pauvreté, du chômage, du déni des droits de l’homme, et plus
particulièrement de l’apartheid. Dans cet effort de conscientisation, il faut que le laïcat africain
conquière sa place dans l’Eglise et y joue son rôle pleinement.
Enfin, en réponse à une dernière question, les deux interviewes expriment leur profond espoir que le
Synode africain puisse se tenir en terre africaine.
21.
A Few Touching Episodes from the First Century Portuguese Evangelization of the
Malindi Coast
by LUIGI CLERICI ........................................................................................................ 27-42
Le présent article attire notre attention sur un épisode particulièrement frappant de la première
évangélisation de la côte de Malindi au Kenya, à savoir le martyre de Mombasa. Cette côte fortement
islamisée reçut la visite de François Xavier à Malindi en 1542, lors de son voyage vers l’Inde. Elle fut
évangélisée par des Pères Augustiniens, venus de Goa, qui s’installèrent en 1597 à Mombasa. Ce fut en
1631 qu’eut lieu en cette ville le martyre d’environ 250 chrétiens, dont 72 hommes et femmes d’origine
africaine avec de nombreux enfants, et 150 chrétiens portugais dont 59 enfants et 4 prêtres.
Le massacre fut ordonné par le chef régnant, Yusuf bin al-Hassan (c. 1609-1638) . D’origine
109
by Matthew Charlesworth, S.J. musulmane, celui-ci s’était converti au Christianisme sous le nom de Jeronimo Chingulia, mais frustré
par le mauvais traitement que lui infligèrent les autorités portugaises locales, il apostasiait, et prit
revanche par cet acte tragique et exaspéré.
Bien que le procès de canonisation ait été entamé en due forme auprès de la Congrégation des Rites dès
1636, il fut bientôt classé et les dossiers disparurent même des archives. Après de longs efforts de
recherche, ils furent retrouvés en 1966 seulement.
L’auteur s’interroge sur les raisons de ce blackout ; il soupçonne qu’il s’agissait d’une manouvre des
autorités portugaises pour camoufler leur administration coloniale « peu chrétienne », qui fut déjà
dénoncée en Amérique latine par le Dominicain Bartolomé de las Casas. La divulgation d’autres
scandales en Afrique ne pourrait que susciter la critique internationale des pouvoirs navals « hérétiques
» : la Hollande et l’Angleterre, au détriment du commerce portugais.
22.
Christianisation d’une culture: Le Yondo
by RATOINGAR NAHOUNOUM-GUERDJÉ ....................................................................... 43-60
Often the African Christian convert does not feel at ease, neither in his own culture, nor in Christianity,
because the inner relationship between the two religious value systems has never been clarified to him.
This is particularly true when some rites and other religious practices show astonishing similarities in
both systems.
This is the case of the Yo-Ndo (initiatory death) practised in Day society of Southern Chad, which the
author descries in its various aspects. Through the Yondo the young initiate dies symbolically to
childhood and the feminine world, and rises into adulthood with a new name and a new social status.
So, the Yondo means for the individual new life, and for the social group identification within tribe and
clan.
Struck by some analogies between the Yondo and Christian initiation, the author, following a
theological approach of A.T. Sanon, tries to work out a theological vision of the Yondo that could
remain meaningful in a society where traditional values are continually loosing their impact.
It is not by returning to the traditional Yondo that it can be saved. Neither is its categorical rejection the
right solution. Ratoingar proposes a conversion of the Yondo values to Christ. Just as Christ can be
considered as the “Ancestor par excellence”, so is He the first “Master of initiation” too. Was his own
human nature not moulded during 30 years by the initiation into Jewish society and its religion, before
He proclaimed universal salvation by initiating the multitudes to divine life.
Not only individuals have to be christened, concludes the author, but their cultures too, in view of an
integrated Christian life in Africa.
23.
Latin American Liberation Theology: A New Way of Promoting Development
by MULOKO KONGOLO................................................................................................ 61-76
Peut-on attendre des responsables économiques, gouvernementaux ou non-gouvernementaux, la
promotion d’un développement désintéressé, c’est-a-dire endogène, intégré, autocentré et autogéré ?
Voilà la question fondamentale à laquelle la théologie de libération latino-américaine tâche de répondre
dans cet article.
Les critiques de cette théologie à l’égard du développement se posent sur des bases concrètes. Elles se
fondent sur l’analyse objective du type de progrès échoué, qui fut entrepris en Amérique latine dans les
années ’50 et ’60, ainsi que du résultat négatif obtenu par les politiques de développement appliquées
jusqu’à ce jour dans le monde.
Après avoir constaté et interprété l’échec latino-américain à la lumière des Ecritures, la théologie de
libération s’interroge : ne revient-il pas à l’Eglise-communauté d’animer la promotion d’un
développement authentique, dénué de tout germe d’exploitation ? Une réponse affirmative à cette
question n’est pas sans condition, à savoir, que l’Eglise, dans son engagement à défier les signes des
temps, soit prête à se repentir de certains abus du passé, et adopte le chemin de la radicalité
évangélique.
L’Afrique a-t-elle une leçon à tirer de cet effort latino-américain, au-delà d’une fausse polémique qui
oppose les théologiens de la libération aux théologiens de l’inculturation ? L’auteur de cet article pense
qu’une intégration positive de cette expérience serait profitable. Car les situations générales, sociales et
ecclésiales, sur les deux continents, se recoupent.
110
24.
by Matthew Charlesworth, S.J. L’importance ecclésiologique des communautés ecclésiales de base
by MAMPASI KAPITA................................................................................................... 77-94
The rise and spread of Basic Ecclesial Communities (BECs) in the Church in general, and in Latin
America, Asia and Africa in particular, is an important ecclesiological event, which witnesses to
important changes in the Church. For the BECs are a Spirit-guided expression of the Church’s renewed
consciousness of her identity, discovered through meeting the challenges of a changing world. The
Church’s option for BECs is an ecclesiological event of major importance from the theological,
pastoral and institutional points of view.
A balanced analysis of the BECs and a demonstration of how they are well founded in the authentic
tradition of the Church is offered here as a means of helping the BECs to reflect critically upon
themselves. Such an analysis reveals certain problems associated with their development. The BECs
are indeed promoting a new way of being Church. The fact that they are developing in a transition
period makes certain tensions unavoidable but does not take from the fact that they truly manifest some
basic and important ecclesiological intuitions.
25.
Forced Displacement and Pastoral Ministry
by MICHAEL J. SCHULTHEIS ...................................................................................... 95-116
Le Père M. Schultheis, S.J., qui est le responsable en Afrique du service de la Compagnie de Jésus pour
les réfugiés, tente, dans cet article, de déceler les causes plus profondes du problème des réfugiés. Il
estime que celles-ci prennent racine dans des facteurs géopolitique et économique mondial. Or, ce
système tend de plus en plus à l’interdépendance et à l’intégration. Le problème des réfugiés est, dès
lors, considéré comme une conséquence des déséquilibres qui affectent les système économique
international et qui se répercutent dans les sociétés nationales.
La réponse pastorale à une telle situation trouve son fondement théologique et sa motivation chrétienne
dans le fait que le Christ s’est identifié aux réfugies, et qu’en tant que tel, il s’adresse à nous. Ce qui
veut dire concrètement que notre réponse doit se traduire en action, par notre engagement, en tant que
chrétiens, à quelque niveau que nous nous trouvions, pour la transformation des structures sociales,
culturelles, politiques et économiques, qui sont les causes premières du problème des réfugiés.
Chronicles and News
26.
Chronicles out of Hekima Diary (December 1988-July 1989) ............................. 117-120
Book Reviews
27.
MEDEWALE-JACOB AGOSSOU. Christianisme africain. Une fraternité au-delà de
l’ethnie. Paris: Karthala, 1987.
Reviewed by RUSEMBUKA MUHIGIRWA.................................................................. 121-122
28.
BRUNO CHENU. Théologies chrétiennes des tiers-mondes. Paris: Centurion, 1987.
Reviewed by RUSEMBUKA MUHIGIRWA .................................................................. 122-124
111
by Matthew Charlesworth, S.J. Issue Number 4 – February, 1990
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Fr Henry De Decker, S.J. .
Joseph Loessl, S.J.
Simon Makuru, S.J. .
Gabriel Mmassi, S.J.
Fr Edward Murphy, S.J.
Fulgensius Katende, C.S.C.
Pierre-Andre Ranaivoarson, S.J.
Mrs Magdalen Kirui
Editorials
29.
Editorial
by RUSEMBUKA MUHIGIRWA........................................................................................... 1-2
Chronicles and News
30.
Centenary of the Evangelization in Kenya
by (KENYA) CATHOLIC BISHOPS ..................................................................................... 3-6
Articles
31.
La violence du révélé?
by EUGÈNE DIDIER AHOUANMENOU GOUSSIKINDEY ...................................................... 7-32
Since Vatican II, Nostra Aetate, October, 1965, a large movement of dialogue has (officially) been
going on in the Catholic Church. A great deal has been given to Christian-Muslim and Christian-Jewish
relationship strongly marked in the past by quarrels, dissensions and clashes over conflicting claims of
having the last “revelation”, the ultimate “truth”. Today, it is the “person” who emerges as the center of
concern in the dialogue. Will the glimmer of this new era of inter-religion’s dialogue bring about the
recognition of African traditional religions as equal partners in the dialogue with those religions based
on “revelation”? Possible. Such a notion as “revelation”, and practice as “mission” need, however,
reappraisal.
32.
The Modern Missionary Encounter in East Africa: A Complex Collision of Creed and
Culture
by THOMAS M. ESCH .................................................................................................. 33-52
Les missionnaires chrétiens arrivèrent en Afrique de l’Est avec l’intention de sauver les âmes et
d’implanter l’Eglise. Une telle entreprise missionnaire est louable mais il reste à savoir comment
l’Evangile a été transmis et accueilli par les Africains. Pour beaucoup de missionnaires, en Afrique, les
rites et les coutumes traditionnels étaient en conflit avec les valeurs de l’Evangile. Ils interdirent ainsi
aux Africains convertis de prendre part aux cérémonies « païennes ».
Certains Africains rejetèrent complètement les propositions des missionnaires, mais, beaucoup, pour
des raisons diverses, écoutèrent les missionnaires et abandonnèrent leur héritage culturel. Comme
conséquence, nous avons un bon nombre d’Africains de l’Est qui sont devenus chrétiens.
Cependant, comme beaucoup de missionnaires avaient rejeté ce qui était vital dans la culture africaine,
l’inculturation de l’Evangile est restée superficielle. Cette entreprise missionnaire en Afrique de l’Est
constitue donc une leçon pour tours les chrétiens : elle montre la nécessité d’une harmonie entre la foi
chrétienne et les valeurs culturelles.
33.
Malagasy Idea of God: Translation and Inculturation
by PIERRE-ANDRÉ RANAIVOARSON ............................................................................. 53-68
112
by Matthew Charlesworth, S.J. Les trois noms, Andriamanitra, Andriananahary et Zanahary occupent une place centrale dans l’idée
malgache de Dieu. L’approche logique de ces noms malgaches de Dieu dans la pratique quotidienne
montre que le peuple malgache croit en un seul Dieu. L’emploi de ces noms reste cependant ambigu.
C’est pourquoi, les missionnaires chrétiens venus à Madagascar, présentent des avis différents, voire
opposés. Certains n’hésitent pas à appeler le dieu de Jésus-Christ par ces noms, alors que d’autres n’y
voient qu’une idée d’idolâtrie polythéiste.
Pour éclairer ce problème, l’approche historique et linguistique de ces noms et du peuple apporte deux
points positifs : grâce à l’origine indonésienne de ces noms et de ce peuple, le Dieu des Malgaches est
aussi symbolisé par le soleil, HARY ; mais le nom anthropocentrique Andriamanitra ne contient point
ce symbole. Peut-on l’écarter ?
Nous gardons, alors, les deux noms AndriananaHARY et ZanaHARY comme traduction symbolique du
Dieu de Jésus-Christ. Cependant, l’inculturation du message chrétien, à partir de ces deux noms de
Dieu, demande une prise en considération sérieuse du contexte socio-culturel et géographique du
peuple pour qu’i y ait vraiment un processus d’incarnation de la Parole divine.
34.
From Mission to Province
by LOUIS C. PLAMONDON ........................................................................................... 69-80
Cet article du Père Louis Plamondon retrace brièvement les étapes qui ont mené à l’érection en 1986 de
la Province d’Afrique Orientale, en latin Provincia Africae Orientalis. Le Père Plamondon était
particulièrement bien placé pour nous écrire les débuts de cette province puisque il en fut le supérieur
majeur avant et après la création, de 1982 à 1988.
La Province actuelle est le rassemblement de cinq missions jésuites différentes : celle des jésuites
Canadiens français en Ethiopie à partir de 1945, celles de jésuites indiens en Tanzanie et au Kenya à
compter de 1961, celle des jésuites maltais en Ouganda à partir de 1969, et enfin celle des jésuites
indiens de Ranchi au Soudan à compter de 1971.
En 1976, le Père Général Pedro Arrupe fondait la « Independent Region of Eastern Africa » et dix ans
plus tard, en 1986, le Père Général Peter-Hans-Kolvenbach, érigeait cette région en province : « The
Province of Eastern Africa ».
Des 173 jésuites actuellement sur le territoire de la Province, 111 (ou 64%) en sont membres (85) ou y
travaillent à son compte (26). Les autres y sont en séjour d’études ou en mission particulière.
Enfin, la jeune Province d’Afrique Orientale regarde vers l’avenir d’un œil serein puisque 45 de ses
effectifs propres (soit 52.9%) sont en formation.
Short contributions
35.
Rain
by OTIENO R. NDONG'A ................................................................................................... 81
36.
Inquiries
by BAFUIDINSONI MALOKO-MANA ................................................................................... 82
37.
The Eulogy of a Good Shepherd
by PETER OPIO ............................................................................................................ 83-85
Chronicles and News
38.
Chronicles out of Hekima Diary (July 1990-February 1991) ................................... 87-94
Book Reviews
39.
JESSE NDWIGA KANYUA MUGAMBI AND LAURENTI MAGESA. Jesus in African
Initiatives Publishers, 1989.
Reviewed by RUSEMBUKA MUHIGIRWA...................................................................... 95-98
113
L. WALTER OWENSBY. Economics for Prophets: A Primer on Concepts, Realities and
Reviewed by OTIENO R. NDONG'A ........................................................................... 98-100
41.
CRAWFORD YOUNG AND THOMAS TURNER. The Rise and Decline of the Zairian State.
Madison: University of Wisconsin Press, 1985.
Reviewed by BO-IKALI-BOKAMBA ......................................................................... 100-103
42.
AYLWARD SHORTER. Toward a Theology of Inculturation. New York: Geoffrey
Chapman, 1988.
Reviewed by PAULIN MANWELO-A-MANG'WANDA ................................................ 103-107
114
by Matthew Charlesworth, S.J. Issue Number 5 – September, 1990
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Fr Henry De Decker, S.J. .
Joseph Loessl, S.J.
Fr Edward Murphy, S.J.
Fulgensius Katende, C.S.C.
Mrs Magdalen Kirui
Editorial
43.
Editorial
by RUSEMBUKA MUHIGIRWA........................................................................................... 1-4
Articles
44.
Faith and Justice and the Ministry of Spiritual Exercises
by RODRIGO MEJIA ....................................................................................................... 5-14
La Congrégation Générale XXXII, dans le Décret 2, invite tous les jésuites à faire du service de la foi
et la promotion de la justice une option fondamentale pour tous les ministères de la Compagnie Dans
cette optique, l’article du Père Rodrigo Mejia essaye d’esquisser une manière concrète d’approcher les
Exercices Spirituels. En commençant par l’attitude personnelle et l’engagement de celui qui donne les
Exercices, l’auteur met l’accent sur deux points majeurs des Exercices : l’attitude de l’exercitant vis-àvis du Christ et son attitude vis-à-vis de l’Eglise. Ces deux attitudes, christologique et ecclésiologique,
seront déterminantes dans la pédagogie spirituelle des Exercices en vue d’une prise de conscience et
d’un engagement concret de la part de l’exercitant dans le service de la foi et la promotion de la justice.
L’auteur, suivant la contemplation sur l’Incarnation, adresse une invitation pressante, tant au directeur
comme à l’exercitant, à contempler le monde d’aujourd’hui avec les yeux de Dieu et à imiter le Fils par
une incarnation progressive et réelle dans le joies et les espérances des hommes d’aujourd’hui,
spécialement de plus pauvres et des opprimés.
45.
The Fourth Day in the Second Week of the Spiritual Exercises
by HERIBERT MUELLER ............................................................................................... 15-36
Les Exercices Spirituels sont fondés dans une vision de foi qui reconnaît le Christ, qui sauve du péché
et qui invite, à travers l’élection, à une expérience de communion au mystère pascal. Chaque Semaine
retrace cependant un intinéraire spécifique dégageant ses principales articulations qui font signe aux
acquis antérieurs tout en orientant vers les étapes ultérieures.
Au sein de chaque Semaine, les méditations forment aussi une unité. Dans cet article, H. Mueller
analyse les deux méditations du Quatrième Jour de la Seconde Semaine : les Deux Etendards et les
Trois Groupes d’Hommes.
Ces deux méditations ignatiennes contribuent à la compréhension du cheminement spirituel de la
Seconde Semaine et peuvent servir comme clé dans le processus du discernement des esprits.
46.
Contemplation to Attain Love
by RUSEMBUKA MUHIGIRWA....................................................................................... 37-50
Les Exercices Spirituels de Saint Ignace se présentent comme une expérience unifiée, composée d’une
unité organique de quatre Semaines, articulée autour des mystères de la vie du Christ, ponctuée par des
temps forts qui tiennent compte des aspects spirituels, psychologiques et culturels de l’exercitant.
Du Principe et Fondement jusqu’à la Contemplation pour obtenir l’Amour, il s’agit donc d’une
115
by Matthew Charlesworth, S.J. démarche dynamique et de maturation de l’expérience chrétienne. Au cours de cette expérience, la
quatrième Semaine se révèle comme une dynamique spirituelle et apostolique qui intègre la Passion,
contemple la Résurrection et culmine dan l’Ad Amorem.
Dans cet article, l’auteur considère trois points de la Contemplation pour obtenir l’Amour : il s’agit de
son contenu, de sa dynamique et de son idéal, celui d’être contemplatif dans l’action.
47.
Survey of the Ministry of the Spiritual Exercises in the Jesuit Province of Eastern
Africa. Kenya: The Mwangaza Retreat Centre
by JÉRÔME GAGNIER ................................................................................................... 51-55
Les membres du Centre spirituel Mwangaza à Nairobi se dévouent à donner les Exercices spirituels à
des prêtres, des religieux et religieuses, des laïcs : des retraites de 5 à 30 jours, les Exercices dans la vie
courante, des journées de récollection. Comme les retraitants attendent de leurs directeurs une
disponibilité totale et une grande ouverture, le moment n’est-il pas venu, se demande le P. Jérôme
Gagnier, de préparer certains jésuites de la Province en vue d’un engagement exclusif dans le ministère
des Exercices ?
The members of Mwangaza Spiritual Centre in Nairobi devote themselves to help priests, religious and
lay people by giving Spiritual Exercises: 5-day to 30-day retreats, Exercises in daily life, and
recollections. As the retreatants require a full availability and openness from their directors, has time
therefore not come to prepare some Jesuits of the Province for an exclusive involvement in the ministry
of the Exercises?
48.
Africa. Tanzania: Brief Survey of the Apostolate of the Spiritual Exercises
by G. JEAN MCCARTHY .............................................................................................. 57-66
Dans cet article le Père Jean G. McCarthy trace l’histoire des Exercices Spirituels en Tanzanie, à partir
de jésuites en visite, au début, jusqu’aux jésuites résidentiels à présent.
Il lui semble que, quelque fut le succès de cet apostolat, celui-ci est du au degré d’inculturation que les
expatriés ont réussi à s’approprier. Il voit deux domaines dans lesquels cette entreprise d’inculturation
puisse être élaborée, à savoir, la langue et la culture.
In his article, Fr J. McCarthy traces the history of the Spiritual Exercises in Tanzania, starting from the
visiting Jesuits in its early stages to residential Jesuits now.
He feels that whatever success has been realized, it is due to some inculturation undergone by the
expatriates involved. He sees two major areas in which this enterprise could be carried out: the
language and the culture.
49.
Africa. Ethiopia: The Spiritual Exercises of Saint Ignatius in Ethiopia
by ROLAND TURENNE ................................................................................................. 67-72
Le Père Roland Turenne retrace l’histoire des Exercices spirituels en Ethiopie. Les premiers jésuites
canadiens, arrivés au milieu des années quarante, étaient engagés dans l’enseignement. Le ministère
des Exercices spirituels débutait en 1963 avec la fondation d’une « Maison de Priéres ».
A présent le jésuites ont la charge du « Centre de spiritualité : Galilée », qui est le seul lieu
intercongrégationnel où prêtres et religieux, Ethiopiens et expatriés, peuvent se réunir et prier.
Fr Roland Turenne describes the history of the Spiritual Exercises in Ethiopia. Arrived in the middle
forties, the first Canadian Jesuits were engaged in Education. The ministry of the Spiritual Exercises
started in 1963 with a House of Prayer. Now the Jesuits run the Galilee Centre of Spirituality which is
the only inter-congregational place where priests and religious, Ethiopians and expatriates, can gather
and pray.
50.
Africa. Uganda: The Ministry of the Spiritual Exercises in Uganda
by JAMES STRZOK ....................................................................................................... 73-80
Dès l’arrivée des jésuites maltais en Ouganda en 1969, l’oeuvre des retraites trouvait une place de
choix dans leur apostolat. Néanmoins elle restait complémentaire, parce que les Pères étaient
116
by Matthew Charlesworth, S.J. prioritairement engagés dans d’autres apostolats. Avec l’arrivées des jésuites de Wisconsin et d’autres
Provinces des Etats-Unis, le ministère des Exercices devint pour certains parmi eux le ministère
principal. L’Eglise en Ouganda leur offre plusieurs ouvertures pour étendre et diversifier cet apostolat.
Si la direction des Exercices est principalement basée sur l’Ecriture sainte et les méthodes propres à la
spiritualité ignatienne, d’autres méthodes venues de l’Occident y sont intégrées, mais aussi des
éléments valables de la tradition africaine puises dans la conception propre de Dieu et dans l’art de
raconter et d’utiliser les proverbes, les manières traditionnelles de conseiller, de résoudre les problèmes
de se réconcilier.
Retreat work has been a main concern of the Maltese Jesuits as soon as they arrived in Uganda in 1969,
but usually it remained a complementary ministry, as most of them were primarily involved in other
apostolates. With the arrival, since 1987, of Jesuits from the Wisconsin Province and other Provinces
of the U.S.A., the ministry of the Exercises became for some of them the first and main apostolate.
Many possibilities were offered by the Church in Uganda to develop and diversify this work. If the
guidance of the Exercises is mainly founded upon the Scripture and the Ignatian methods and
spirituality, also other Western methods are integrated, and not least valuable elements of the African
tradition in matters of the concept of God, techniques of story telling, use of proverbs, traditional
counselling, problem solving and reconciliation.
51.
Africa. Sudan: Experiences in Giving Ignatian Retreats
by GEORGE UKKEN AND BERNARD MALLIA ................................................................ 81-86
L’amour de Dieu et du prochain constitue le thème central du rapport des Pères Ukken et Mallia sur
leur expérience de donner les Exercices spirituels au Soudan.
Dans les retraites de cinq jour qu’il donne au personnel d’Eglise, le Père Ukken met l’accent sur une
expérience de prière prolongée, sur l’effort personnel, et sur le discernement. Il a aussi expérimenté une
approche psychologique des Exercices spirituels. Les deux pères insistent sur la pratique de l’examen
de conscience. Ils voudraient aussi que des laïcs plus nombreux puissent avoir l’occasion de faire des
retraites ignatiennes.
Love of God and neighbor is the theme of Fr George Ukken’s and Fr Bernard Mallia’s report on their
experience in giving retreats in Sudan.
In his 5-day retreats for Church personnel, Fr Ukken lays stress on prolonged prayer experience,
personal effort and discernment. He has also tried a psychological approach to the Spiritual Exercises.
Both find it helpful to introduce the practice of the examination of consciousness and would like more
lay people to have the opportunity of doing Ignatian retreats.
Chronicles and News
52.
Chronicles out of Hekima Diary (March-September 1990) ...................................... 87-92
Book Reviews
53.
DE
CARVALHO MARCELLO AZEVEDO. Vocation for Mission: The Challenge of Religious
Life Today. New York: Paulist Press, 1988.
Reviewed by GABRIEL MMASSI .................................................................................. 93-96
54.
JOHN MARY WALIGGO, ARY ROEST CROLLIUS, THéONESTE NKERAMIHIGO AND JOHN
Publications-Africa, 1986.
Reviewed by PAULIN MANWELO-A-MANG'WANDA .................................................... 96-97
117
by Matthew Charlesworth, S.J. Issue Number 6 – May, 1991
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Fr Augustine Karekezi, S.J.
Manwelo-a-Mang'wanda, S.J.
Joseph Loessl, S.J.
Oswald Bwechwa, S.J.
Fr. Terrence Charlton, S.J.
Meso Paluku, A.A.
Mrs Magdalen Kirui
Editorial
55.
Editorial: Viewpoint: On the Brink of Death?
by GABRIEL MMASSI ....................................................................................................... 1-4
Articles
56.
Pedro Arrupe, S.J.: In Loving Memory
by CECIL MCGARRY ..................................................................................................... 5-14
57.
Christianity in Africa: Ambiguities and Aporias
by PAULIN MANWELO-A-MANG'WANDA ..................................................................... 15-38
Le procès du Christianisme africain n’est pas (nécessairement) condamnation ou rejet du message
chrétien. Il est tentative d’instauration d’une justice et d’un ordre (chrétien) nouveaux par l’éradication
des ambiguïtés et apories liées à l’avènement du christianisme en Afrique. Le projet d’un tel procès
sourd d’une suspicion, mieux même, d’une conviction: le “mal africain” n’est pas que politique et
économique, il est aussi – peut-être fondamentalement – religieux.
58.
Appelés par Dieu en Afrique
by EUGÈNE DIDIER AHOUANMENOU GOUSSIKINDEY .................................................... 39-56
The increasing number of vocations in priesthood and religious life in Africa has raised suspicions.
While some (from faith viewpoint) see it as “a sign of the times”: a work of the Holy Spirit in an
‘ungodly’ world, others (based on sociological analysis) see it as an escapism from the socio-economic
crisis: a way out from the uncertainties of the future in the continent.
Beyond these approaches Goussikindey offers a different explanation. He suggests that being called by
God in Africa is to experience the Spirit of God at work for the re-creation in the constitutions and
choices of groups of men and women.
59.
The Ethical Dimension of Mk 10:17-22
by JOSEPH LOESSL ...................................................................................................... 57-82
Comment allier récit biblique et dimension éthique de la Bible pour une meilleure praxis chrétienne?
C’est à cette tâche que s’attèle J. Loessl dans son analyse de Marc 10, 17-22.
60.
The Call of the First Disciples (Mt 4:18-22)
by RUSEMBUKA MUHIGIRWA....................................................................................... 83-86
Short Contributions
61.
The Street Child
by MALOKO-MANA BAFUIDINSONI ................................................................................... 87
118
Someday
63.
In Memoriam
64.
Too Many Names for God
by JEAN-BAPTISTE MATHE .......................................................................................... 91-94
Book Reviews
65.
PAUL VALADIER. L’inévitable morale. Paris: Seuil, 1990.
Reviewed by PAULIN MANWELO-A-MANG'WANDA .................................................. 95-101
Chronicles and News
66.
Chronicles out of Hekima Diary (September 1990-March 1991) ......................... 101-103
119
by Matthew Charlesworth, S.J. Issue Number 7 – February, 1992
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Cover Design
Manwelo-a-Mang'wanda, S.J.
Etienne Onega
John Kobina Ghansah, S.J.
Prosper Mouyoula, S.J.
Blazio Zuze Jailosi, S.M.M.
Felix Frank Masamba, S.M.M.
Cyrille Uwizeye
James Burasa, C.S.C.
Jean-Claude Rakotonirina, S.J.
St. Joseph The Worker Printing Press, Kangemi
Editorial
67.
Editorial: O Lord, Let Something Remain
by GABRIEL MMASSI ....................................................................................................... 1-4
Articles
68.
The Concept of Magisterium in the Johannine Writings and Its Relevance Today
by BORIS REPSCHINSKI .................................................................................................. 5-23
69.
The Eucharist at the Core of the Sufferings of the Poor
by MALOKO-MANA BAFUIDINSONI .............................................................................. 23-38
70.
Pandipieri Catholic Centre in Kisumu
by HERIBERT MUELLER ............................................................................................... 39-54
71.
L’élection dans les Exercices de Saint Ignace
by NSUKAMI AUGUSTIN KALUBI ................................................................................. 55-66
Short Contributions
72.
Let It Be Known
by PAUL MAYERESA ................................................................................................... 67-68
73.
AMDG: Hekima College Chapel
by CHRISTEL KIEL....................................................................................................... 69-70
74.
Motherland
Book Reviews
75.
BÉNÉZET BUJO. African Christian Morality at the Age of Inculturation. Nairobi: St
Paul Publications-Africa, 1990.
76.
VALENTIN Y. MUDIMBE. Shaba Deux. Les carnets de Mère Marie Gertrude. Paris:
120
by Matthew Charlesworth, S.J. Présence Africaine, 1989.
Chronicles and News
77.
Chronicles out of Hekima Diary (March-November 1991) ...................................... 82-84
121
by Matthew Charlesworth, S.J. Issue Number 8 – January, 1993
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Cover Design
Michael Madubuko, S.J.
Adalbert Mutuyisugi
Jean-Claude Djereke, S.J.
Faustine Mukama, S.J.
Wilfred Okambawa, S.J.
Editorial
78.
Editorial: Incarnation and Mission
by JOHN KOBINA GHANSAH ............................................................................................ 3-5
Articles
79.
Elements of an African Political Vision
by TSHIKA TSHIBANFUMU ............................................................................................. 6-26
80.
Inter-religious Dialogue or the Fall of the Uniqueness of Christ: Raimundo Panikkar
Responds
by MALOKO-MANA BAFUIDINSONI .............................................................................. 27-52
81.
Indifference in the Spiritual Exercises of St. Ignatius
by NSUKAMI AUGUSTIN KALUBI ................................................................................. 53-60
82.
Evangelisation 'Puebla’s Echo in Africa'
by PROSPER-AUBIN MOUYOULA .................................................................................. 61-67
83.
Evangelisation and Human Transformation
by JOHN KOBINA GHANSAH ........................................................................................ 68-76
84.
Opening of the Academic Year: The New Dean’s Address
by PETER EDMONDS .................................................................................................... 77-81
Short Contributions
85.
Au gré des vents
Book Reviews
86.
KÄ MANA. Foi chrétienne, crise africaine et reconstruction de l’Afrique. Sens et
Reviewed by WILFRID OKAMBAWA ............................................................................ 83-84
Chronicles and News
122
87.
by Matthew Charlesworth, S.J. Chronicles out of Hekima Diary (August-December 1993) ...................................... 85-87
123
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Cover Design
Adalbert Mutuyisugi
Faustine Mukama, S.J.
Editorial
88.
Editorial: Truth Life-giving
Articles
89.
Faith and Development
by KWAME OWIREDU .................................................................................................... 4-11
90.
Christian Response to the Plurality of Revelation
by OSWALD BWECHWA ............................................................................................... 12-22
91.
Who Is the Father of African Theology?
by WILFRID OKAMBAWA ............................................................................................. 23-39
92.
The Catholic Church in Kenya: Transitional Period
by MWANA’A NZEKI NDINGI ...................................................................................... 40-44
93.
The Role of the Young Religious in the Promotion of Justice
by RODRIGO MEJIA ..................................................................................................... 45-50
94.
Religious Life in Africa: Formation
by FAITH KARIUKI AND PROTAS OPONDO.................................................................... 51-56
95.
The Memorable Visit
Short Contributions
96.
The Civil Servant of God
by BONIFACE TONYE ................................................................................................... 61-62
97.
Maria
by MARK S. BROWN ........................................................................................................ 63
98.
It is Time
by JEAN-CLAUDE DJEREKE.......................................................................................... 64-65
124
by Matthew Charlesworth, S.J. Book Reviews
99.
CECIL MCGARRY, MEJIA RODRIGO AND SHIRIMA VALERIAN. A Light for Our Path: A
1993.
Reviewed by WILFRID OKAMBAWA ............................................................................ 66-67
Chronicles and News
100.
Chronicles out of Hekima Diary (February-May 1993) ................................................ 68
125
by Matthew Charlesworth, S.J. Issue Number 10 – March, 1994
Director:
Editor-in-Chief:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Cover Design
Adalbert Mutuyisugi
Editorial
101.
Editorial: Communion
Articles
102.
The Use of Alternatives to Bread and Wine
by BERNARD MUHIGIRWA ............................................................................................. 4-15
103.
Voices of Spirituality and Tradition
by W. HANNAH KINOTI............................................................................................... 16-19
A short paper presented at a seminar organized by the Brahma kumaris Raja Yoga Centre, Nairobi on
27th Oct. 1993, on the theme “Vision of Interfaith Harmony in the next century.”
104.
The 'Black Furrow'
105.
Personal Reflections on Trust, Forgiveness and Love
106.
A Note on Lay Ministries
by CECIL MCGARRY ................................................................................................... 56-60
107.
Permanence of Orders
by ANTóNIO VIRGILIO OLIVEIRA E COSTA ................................................................... 61-74
108.
Theology of Original Sin: Sources and Method
by PROSPER-AUBIN MOUYOULA .................................................................................. 74-81
109.
Opening of 1993-94 Academic Year
by PETER EDMONDS .................................................................................................... 82-88
110.
Economic Structural Adjustment Program
by PAUL MAYERESA ................................................................................................... 89-93
Short Contributions
111.
Inigo’s Way I Trod
by BERNARD MUHIGIRWA ................................................................................................ 93
126
by Matthew Charlesworth, S.J. Book Reviews
112.
P. THOMAS RAUSCH. Priesthood Today: An Appraisal. New York & Mahwah: Paulist
Press, 1992.
Reviewed by BERNARD MUHIGIRWA .......................................................................... 94-95
113.
ENYI BEN UDOH. Guest Christology. Frankfurt-am-Main: Peter Lang, 1988.
Reviewed by AGBONKHIANMEGHE EMMANUEL OROBATOR ........................................ 96-98
114.
JEAN-YVES CALVEZ AND HENRI TINCQ. L’Eglise pour la démocratie. Paris: Centurion,
1992.
Reviewed by JEAN-CLAUDE DJEREKE....................................................................... 99-100
Chronicles and News
115.
Hekima News ......................................................................................................... 101-102
127
by Matthew Charlesworth, S.J. Issue Number 11 – September, 1994
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Agbonkianmeghe Emmanuel Orobator, S.J.
Mark S. Brown, A.A.
Joselito Q. Carreno, M.X.Y.
Vincent Kalawa, S.M.M.
Editorial
116.
Editorial: Of Africa and Many Theological Questions
by AGBONKHIANMEGHE EMMANUEL OROBATOR ............................................................. 1-5
Articles
117.
Understanding the Phenomenon and Experience of Suffering
by CYRILLE UWIZEYE ................................................................................................... 6-28
118.
The Population Debate: A Case with Margaret Sanger
119.
The Anthropology Underlying Vatican Council II
by N. MICHAEL MADUBUKO ....................................................................................... 54-74
120.
The Quest for an African Christ: An Essay on Contemporary African Christology
by AGBONKHIANMEGHE EMMANUEL OROBATOR ......................................................... 75-99
121.
A Personal Challenge to the Church in Ivory Coast Today
by JEAN-CLAUDE DJEREKE...................................................................................... 100-122
122.
The Future of African Theology
by CECIL MCGARRY ............................................................................................... 123-128
123.
The Synod for Africa: An Event of Hope
by RODRIGO MEJIA ................................................................................................. 129-133
Short Contributions
124.
Weep Not My People
by MALOKO-MANA BAFUIDINSONI ................................................................................. 134
125.
Brothers at Last
by BONIFACE TONYE ...................................................................................................... 135
Book Reviews
126.
FRANÇOIS KABASELE. Le christianisme et l’Afrique. Une chance réciproque. Paris:
Karthala, 1993.
Reviewed by JEAN-CLAUDE DJEREKE..................................................................... 137-139
127.
JOHN BAUR. 2000 Years of Christianity in Africa. Nairobi: Paulines Publications
Africa, 1994.
128
by Matthew Charlesworth, S.J. Reviewed by BARTHOLOMEW J. MURPHY............................................................... 140-141
Chronicles and News
128.
Hekima News ......................................................................................................... 143-145
129
Director:
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Staff Advisor:
Members:
Mark S. Brown, A.A.
Ephrem Kasereka, A.A.
Cyril Latzoo, S.J.
Allen Maviache, S.M.M.
Geneviève Monnier
Elisée Rutagambwa, S.J.
Wilson Randriamanantena, S.J.
Editorial
129.
Editorial: A New Year: Despair or Hope?
by GENEVIÈVE MONNIER................................................................................................. 1-2
Articles
130.
Face to Face with St Paul
by LILEMBU-SAPIELE BODJOKO ..................................................................................... 3-14
Paul remains undoubtedly the most controversial figure of the Apostolic age. Several centuries after the
Pauline letters were written, scholarly debates continue unceasingly regarding the personality of Paul,
the authenticity of the letters attributed to him, and the themes of his writing. In the following article,
written in an interview style, the pertinent issues of the Pauline personality and letters are examined, as
well as some of their implications and relevance to African Christianity.
131.
Eucharist as a Sacrifice
by JEAN-MARTIN MABOZI ........................................................................................... 15-27
In some traditional theology and piety, the death of Jesus, his ultimate sacrifice on the cross, is
understood as an expiatory act, aimed solely at pleasing His Father, whose image we (His children)
have damaged by sin and disobedience. Is this understanding of Christ’s sacrifice sufficient? In this
article the author answers in the negative. The sacrifice of Christ properly considered, is a life-giving
Eucharist which invites all men and women to an active commitment to the task of reconciliation, and
changing the unjust and oppressive structure of contemporary society. It is only in this way that the
Eucharist makes sense as a sacrifice.
132.
Christ-Our-Guest: A Liturgical Adaptation of Guest Christology
Several attempts have been made by African theologians to formulate Christological models for
African Christianity. In the preceding issue we published a brief survey of these Christological models,
pointing out as one of their deficiencies the lack of a pastoral dimension. This article attempts to
remedy this deficiency by constructing a Christological ritual based on Guest Christology and the
African understanding of guest. We would be interested in hearing from our readers on the
applicability and suitability of this liturgical adaptation.
133.
The Ministries of the Church: Where is the Place of Women?
by BONIFACE TONYE ................................................................................................... 40-65
130
by Matthew Charlesworth, S.J. The author of this article holds that the issue of the place, role, function, image… of women in the
Catholic Church is a burning theological, pastoral, and ecumenical question which cannot be resolved
solely through disciplinary ecclesiastical regulations. It remains without the slightest doubt an open
question. The author takes a brief but enlightening look at the history of the issues involved. This
history stretches from the time of the Ancient Philosophers through the Patristic era to contemporary
time. Obviously, the thorny question – or the taboo phrase – is “ordination of women to the ministerial
priesthood.” Without delving into this taboo domain, he brings the issues involved nearer home to
Africa, particularly as they affect African women Christians. The inferences and practical suggestions
proffered in this article are a positive contribution and a meaningful response to the problem.
134.
Address of the Dean: Inauguration 1994-95
by PETER EDMONDS .................................................................................................... 66-74
On Saturday, September 24, 1994, the Dean of Hekima College, gave an address on the occasion of the
solemn inauguration of the academic year 1994-5. The occasion also marked the tenth anniversary of
the founding of Hekima College. In this abridged text of his speech, he uncovers the treasures, old and
new, of Hekima College, and points out the way forward, which must be characterised by openness,
moderation and balance, as well as a universal attentiveness to the Word of God.
135.
Inclusive Language: Why the Fuss?
by PETER J. HENRIOT .................................................................................................. 75-84
At the time of the publication of The Catechism of the Catholic Church, there was much discussion
about the use of “inclusive” language. In the following reflections, the director of the Jesuit Center for
Theological Reflection of the Zambia-Malawi Province presents an argument for both the justice and
the ease of using inclusive language. We would be very interested to hear reactions from our readers.
136.
La tragédie rwandaise: Un point d’interrogation à la conscience de l’humanité
by ELISÉE RUTAGAMBWA ............................................................................................ 85-90
A few months ago, the world watched with dismay the appalling genocide in Rwanda. One of the
prevailing tendencies is to consider the carnage in Rwanda without a serious concern and without selfinterrogation. The danger posed by this tendency is what is examined in the following reflections
written by someone who is directly concerned by the gory tragedy of Rwanda. It is not enough to
debate on the causes of the mayhem as disinterested spectators. The event itself should become, as the
author holds, a point of interrogation to the whole of humanity.
Book Reviews
137.
JOSEPH MATTAM. Religious Life within a Christian Vision of Reality. Gujarat: Gujarat
Sahitya Prakash, 1994.
Reviewed by PETER MCISAAC.................................................................................... 91-93
138.
TERRY CHARLTON. Exploring Our Christian Life: In the Light of the African Synod.
Nairobi: Paulines Publications Africa, 1994.
Reviewed by S. FABIAN MASSINA .............................................................................. 93-96
139.
PETER EDMONDS. Three Portraits of Jesus and Other Gospel Portraits: A Study Guide
for Matthew, Mark and Luke. Gweru: Mambo Press, 1994.
Reviewed by ROGER RANDRIANARIMALALA ............................................................... 97-99
Short Contributions
140.
Et l’OUA sortira de sa torpeur
by PASCAL DJIMOGUINAN ....................................................................................... 100-101
141.
A Queer Lover
by BONIFACE TONYE ............................................................................................... 102-103
131
Director:
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Managing Editor:
Distribution:
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Members:
Emmanuel Agbonkianmeghe Orobator, S.J.
Mark S. Brown, A.A.
Geneviève Monnier
Editorial
142.
Editorial: Never In My Wildest Dreams
by MARK S. BROWN ....................................................................................................... 4-6
Articles
143.
Ecumenical Symposium ’95: A Reflection and an Introduction
by BARTHOLOMEW J. MURPHY........................................................................................ 7-9
144.
Biblical Exegesis and the Communion of Christians
145.
The Bible and Modernity
by LAURA MALEYA .................................................................................................... 12-15
146.
The Community and Its Role in Interpreting the Bible
by SABAH MASAWE .................................................................................................... 16-21
147.
Being Doers of the Word: Submitting to the Authority of Scripture
by PATRICK OKABE ..................................................................................................... 22-24
148.
The Story of the Twelve in the Gospel of Mark
by CYRIL LATZOO ....................................................................................................... 25-33
The Disciples of Jesus in the Gospel of Mark exhibit certain characteristic traits which we do not find
in the other Gospels. The picture that Mark paints of their personality and identity is deliberate, tending
towards negativity due to their lack of understanding and hardness of heart. The author of this article
concedes this fact. But is it not possible to see beyond this negative image and discover in the Twelve
an authentic search for the meaning of discipleship? The author attempts to elaborate just how this
interpretation is possible through a narrative reading of the texts related to the Twelve. What he leaves
us with at the end is the fact of human resistance to the call of Christ, which the Twelve struggled with,
and which we continue to struggle with today.
149.
Peace and Reconciliation in Rwanda Today: What Can the Church Do?
The story of Rwanda continues to evoke feelings of revolt, revenge and, fortunately, reconciliation. As
recent events have clearly shown, the task of effecting the last of these is an enormous challenge both
to the people of Rwanda and the international community. The author of this article underscores the
role of the Church in this task of attaining peace and reconciliation in Rwanda. Its role is of particular
132
by Matthew Charlesworth, S.J. significance. It must include an honest self-examination, an active participation in the drive to bring all
the perpetrators of the genocide to justice, solidarity with all victims of the massacre, and an active
involvement in the struggle for justice. It is only in this way, the author argues, that the Church can
fulfill its prophetic role.
150.
Development and Evangelisation in Wema Mission: A Pastoral Study
by R. SERRA ESTEBAN AND C. ALEJANDRO BRUGADA ................................................ 41-58
The pastoral study chosen for publication in this issue is set in the pastoral context of Wema Mission,
in the Garissa Diocese of Eastern Kenya. The authors apply the four-step method of pastoral study to
the situation in Wema: education, agriculture and health. In the final stage of this method they bring
theological reflection to bear on the concrete situation of the people. They argue for an integral
evangelization whose ultimate goal is the freedom and development of the people, the community and
the society as both the object and the subject of this evangelization.
151.
Mandatory Sacerdotal Celibacy: Origins and Legislation
by PETER MCISAAC..................................................................................................... 59-73
Mandatory celibacy, optional celibacy… These are contemporary questions that repeatedly generate
passionate debates both in ecclesiastical and secular circles. The issues involved are to be critically
examined and not merely assumed. To avoid such uncritical assumptions the author of this article
traces the history of mandatory sacerdotal celibacy. This historical time-line stretches back to Judaism
and the early Apostolic Era, and runs through influences, such as Neo-Platonism, Christian asceticism
and monastic spirituality. The author questions assumptions stemming from each of these instances,
and argues at the same time that these instances provide evidence and framework not only for
understanding the introduction of celibacy, but also for situating the later legislation of mandatory
sacerdotal celibacy in its proper context.
152.
The Synod on Consecrated Life: A Report and Some Reflections
by MARTIN COFFEY .................................................................................................... 74-89
Religious life is today faced with a number of questions which verge upon its meaning, understanding
and expression in contemporary societies. The author of this article presents his “impressions” of the
recent Synod on the Consecrated Life and its Role in the Church and in the World held in Rome –
which he was privileged to attend – to respond to the challenges posed by these questions. Apart from
the report he also looks at the African interest: issues of importance, like the vows of religious
profession, mutual relations between Religious and Bishops, and the inculturation of religious life in
Africa. The deliberations and proposals of the Synod, concludes the author, give an added impetus and
hope to the mission of inculturation in Africa. The author is the Rector of Tangaza College, Nairobi,
Kenya.
153.
'East is East and West is West... And Now the Twain Have Met!': Christianity across
Cultural Horizons
by H. CALVIN POULIN ................................................................................................. 90-96
The experience of teaching theology across cultures can in many ways be both challenging and
enriching, as the author of this reflection so clearly shows. The author’s experience, which spans many
years of Jesuit life and different cultural horizons, reveals the trans-cultural dimension of the Christian
message and mission. It is this mission which facilitates, in the author’s experience, a meeting of
Christianity and Culture; pastoral experience and theological research; universality of human
experience and particularity of individual identity. The common meeting point of all of these is the
coming Feast of the Kingdom of God which, as Christians, we are invited to prepare by proclaiming
the Gospel to all the nations. Fr. Poulin is a professor of theology at Hekima College.
154.
Reflections on the U.N. Social Summit
One of the cardinal tents of the Social Teaching of the Church is the affirmation of the priority and
dignity of the human person in any kind of development. In this brief reflection the author identifies
this point as the basic message of the United Nations World Summit for Social Development (WSSD),
in Copenhagen, Denmark. Fr. Henriot is the Director of the Jesuit Centre for Theological Reflection,
Lusaka, Zambia, and a visiting professor of theology at Hekima College.
133
155.
by Matthew Charlesworth, S.J. The Baptism of Maria: A Pastoral Reflection
by ALAIN RAGUENEAU ............................................................................................ 100-102
One of the proposals of the African Synod was the creation and promotion of Small Christian
Communities in which the Christian message is lived on a more human level. The story that follows
underlines precisely how Small Christian Communities can become a place of conversion and
reconciliation; a place where God is encountered as the God of Life and Love. The story challenges us
to become active builders of such communities.
Book Reviews
156.
JESSE NDWIGA KANYUA MUGAMBI. From Liberation to Reconstruction: African
Ltd, 1995.
Reviewed by KARL HERMANN ............................................................................... 103-105
157.
AYLWARD SHORTER. Evangelization and Culture. New York: Geoffrey Chapman,
1994.
Reviewed by JEAN-BAPTISTE BONDELE .................................................................. 106-108
158.
YA
KUIZA HYACINTHE NGUEZI. Jésus-Christ peut-il être africain? La longue marche
Marquain: Editions Hovine, 1993.
Reviewed by ANICET SETAKO ................................................................................ 108-110
Short Contributions
159.
Dieu là où nous ne le croyons pas
by JEAN-CLAUDE DJEREKE...................................................................................... 111-112
134
Director:
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Editor-in-Chief:
Assistant Editor:
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Fr. Michel Istas, S.J.
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Peter Bwanali, S.J.
Bertrand Djimoguinan, S.J.
Kwame Asare Korang, S.J.
Peter McIsaac, S.J.
Yvon C. Elenga, S.J.
Editorials
160.
Editorial: A Church Transformed by the Power of the Holy Spirit
by JOSELITO Q. CARRENO ............................................................................................... 5-8
Articles
161.
Reassessing Canonical Attitudes Towards African Marriage Practices Based on a
Study of the African Synod
by AGBONKHIANMEGHE EMMANUEL OROBATOR ........................................................... 9-18
African theologians are virtually unanimous in pointing out that the experience and institution of
marriage constitute a special test case for the process of inculturation in the Church in Africa. This
article studies the problem as it was dealt with by the African Synod, that is, from the perspective of the
Code of Canon Law in relation to extremely important issues such as grounds for nullity,
consummation of marriage and marital consent. In the author’s opinion the Synod opens the way for
further discussion and examination of the issues involved rather than provide practical solutions. The
pastoral problem of compatibility of canonical attitudes with African marriage practices remains an
open question.
162.
Progressive Marriage by Stages Among the Bantu: A Challenge for Methodologies of
Inculturation in Africa
by AQUILINE TARIMO .................................................................................................. 19-32
In the preceding article an attempt is made to address the broad spectrum of issues concerning African
traditional marriage practices in relation to present canonical prescriptions. This article takes up one of
those points, that is, concerning marriage by stages. The author presents a clear treatment of the stages
of marriage in its proper cultural context, carefully avoiding “overgeneralization” even with reference
to the “Bantu cultures.” His presentation serves as a good basis for the more general discussion of the
serious challenges of the deeper meaning of inculturation in the second part of the article. Further, he
puts the meaning and purpose of Canon Law in dealing with such questions into a balanced
perspective, raising the proper question that must be asked, and presenting the proper context in which
they must be dealt with. The author is a doctoral student of theology at Boston College, Massachusetts,
USA.
163.
The Church as Family in the Gospel of Matthew
by BARNABÉ RAMAHATRADRAIBE ............................................................................... 33-47
135
by Matthew Charlesworth, S.J. The model of Church-as-Family is one which is familiar to many African Christians, especially since
the epoch-making African Synod, and the subsequent proclamation of its results by John Paul II in
Ecclesia in Africa. In line with the challenge that the Synod addresses to African theologians to
develop the theological bases of an African familial ecclesiology, this article effects an in-depth study
of the idea of Church-as-family in Matthew’s Gospel, an idea which emerged in the Matthean
community of believers through the ministry and teaching of the Matthean Jesus. In it the author amply
explores the rich Matthean ecclesiological images and symbols, such as “house of God,” and “new
people of God.” These symbols ultimately yield a model of Church-as-Family, animated by a “family
Spirit,” rooted in the all-inclusive mystery of the triune God, and unfettered by the narrow bonds of
sex, race, language, tribe, etc. The ensuing critical need of implementing this model constitutes, as the
author shows, a task as well as challenge to which he invites the entire Family-of-God in Africa.
164.
What Can the Contemporary Church in Africa Learn from Luther?
The Age of the Reform offers enduring insights into the experience of Christian life in the Church and
in the Society. The author of this article attempts to plumb the depths of two such insights with regards
to what the Church in Africa can learn from Luther – clearly the central figure of the age under
consideration – about the proper understanding of vocation and of labour (work). The results of his
analysis yield some practical and critical consequences, and stimulate further reflection on work and its
value, as well as on the existing relationship between the clergy and the laity in contemporary Africa.
165.
Ecclesia in Africa: Post-Synodal Apostolic Exhortation of Pope John Paul II
by CECIL MCGARRY ................................................................................................... 57-64
The following two reflections focus on the Post-Synodal Apostolic Exhortation, Ecclesia in Africa. As
a kairos document the Exhortation outlines a plan of action for the evangelizing mission of the Church
in Africa on the eve of the third millennium. These two reactions to and evaluations of the Exhortation
vary in tone and content. Basically, they resonate with the hope of the Synod which is expressed in the
document. Apart from presenting some of the wide range of issues dealt with in the document, the
authors offer incisive and constructive criticism of it from the perspective of its fidelity to the Synod
itself and to the prevailing African reality. The basic thrust of their critique is that the spirit of the
Synod and the imperative need to implement its propositions should not be constrained or hindered by
the evident conservatism of the document.
166.
Thoughts on Ecclesia in Africa
by LUIGI CLERICI ........................................................................................................ 65-67
The following two reflections focus on the Post-Synodal Apostolic Exhortation, Ecclesia in Africa. As
a kairos document the Exhortation outlines a plan of action for the evangelizing mission of the Church
in Africa on the eve of the third millennium. These two reactions to and evaluations of the Exhortation
vary in tone and content. Basically, they resonate with the hope of the Synod which is expressed in the
document. Apart from presenting some of the wide range of issues dealt with in the document, the
authors offer incisive and constructive criticism of it from the perspective of its fidelity to the Synod
itself and to the prevailing African reality. The basic thrust of their critique is that the spirit of the
Synod and the imperative need to implement its propositions should not be constrained or hindered by
the evident conservatism of the document.
167.
Accompanying the Poor... Light from a Biblical Parable and an African Parable
by JOSEPH GRAHAM HEALEY ...................................................................................... 68-72
“Proverbs,” wrote Chinua Achebe, “are the palm-oil with which… words are eaten.” African proverbs
and parables are a store of wisdom, practical wisdom which reaches out and influences all spheres of
life. Recently its illuminating power for the Christian message is gradually coming to light as sundry
theologians and scholars explore the intricate depths of African paroemiological lore. The following
reflection – presented at the Working Consultation on “African Proverbs and Christian Mission,” in
Maputo, Mozambique – is one such example of how African proverbs and parables can serve as a
medium of communicating the Word of God. The author is a Maryknoll Father working with the
African Proverbs Project, and co-author of a new book, Towards an African Narrative Theology
(Nairobi: Paulines Publications Africa, 1996).
Book Reviews
136
RODRIGO MEJIA. The Conscience of Society: The Social Teaching of the Catholic
Bishops of Kenya 1960-1995. Nairobi: Paulines Publications Africa, 1995.
Reviewed by WILLIAM O’NEILL ................................................................................ 73-74
169.
CECIL MCGARRY. What Happened at the African Synod? Nairobi: Paulines
Publications Africa, 1995.
Reviewed by PETER MCISAAC.................................................................................... 75-77
Short Contributions
170.
From the Chest of Hope
by CYRIL LATZOO ....................................................................................................... 78-79
171.
A Tribute to Fr. Henry De Decker S.J. (1927-1995)
by MICHEL ISTAS ........................................................................................................ 80-84
The founding Rector of Hekima College, Fr. Henry De Decker, S.J., died suddenly on September 11,
1995, in Yaounde, Cameroon. What follows is an edited version of a homily delivered at the memorial
mass celebrated for Fr. De Decker at Hekima College. It bears testimony to what the homilist calls his
far-reaching “spirit of Jesuit formation in Africa,” and an extra-ordinary life lived in service and
dedication to this spirit.
137
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Artwork:
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Peter Bwanali, S.J.
Paulines Publications Africa, P. O. Box 49026,
00100 Nairobi (Kenya)
Editorials
172.
Editorial
by PETER MCISAAC......................................................................................................... 5-9
Articles
173.
Family-Church Celebrating Infant Baptism
by BARNABÉ RAMAHATRADRAIBE ............................................................................... 10-15
Since the Synod of Bishops for Africa, which was held in Rome in April and May 1994, family has
been seen as a “living cell from which models of the Church and experience lived in Africa are found”.
Indeed, the Church-as-Family has become a guiding idea for the evangelization of Africa. The
documents of the African synod provide reflections that find their privileged place for implementation
in Small Christian Communities since such communities are already recognized as “cells of the
Church-as-Family” in Africa.
This article stands as a pastoral reflection on one example of Malagasy Small Christian Communities in
focusing on its way of celebrating infant baptism. I shall describe, first, the structure of the parish
where this is experienced as well as the different stage of the celebrations; then, I shall show how such
celebrations give an answer to some criticisms of the practice of infant baptism and bring forwards the
idea of baptism as incorporation into Christ through the Church in terms of process. The last section
proposes to further the way of celebrating baptism in stages in showing the possibility of delaying the
administration of the sacrament proper till the age of reason.
174.
Kä Mana: 'Rwanda, point de départ d’une nouvelle évangélisation'
by JEAN-PIERRE KAREGEYE ........................................................................................ 16-22
Le professeur Zaïrois Kä Mana est l’un des grands philosophes et théologiens africains de sa
génération. Poète, poéticien, philosophe et théologien, il vit actuellement à Paris et dirige la section «
Philosophie africaine contemporaine » à l’Académie de la pensée africaine. Ses recherches portent de
façon générale sur le destin de l’home africain aux prises avec ses « mythes » : L’Occident, l’identité
culturelle, l’Indépendance, le développement, la libération et la démocratie. Les crises en Afrique le
préoccupent et il les considère volontiers comme une crise religieuse. Cet auteur qui a toujours un livre
en chantier compte plus de 15 ouvrages. Le dernier publié s’intitule Christ d’Afrique : Enjeux éthiques
de la foi en Jésus-Christ (1994). Il faut une nouvelle évangélisation en Afrique, d’après lui, qui partira
du Rwanda. C’est le thème d’un ouvrage à paraître prochainement.
138
The History of the Catholic Church in Chad: Dialogue with a Culture
by DJIMRANÉ BERTRAND DJIMOGUINAN ...................................................................... 23-28
176.
'The Lord is the Spirit,' 2 Cor 3:17a
by ROGER RANDRIANARIMALALA ................................................................................ 29-36
177.
The Mission of the Church in Rwanda
178.
The Soteriocentric Approach to Other Religions
by REA ANDRES SIMENTAL ......................................................................................... 46-58
179.
Ecumenical Symposium ’96: Introduction
by BARTHOLOMEW J. MURPHY.................................................................................... 59-61
180.
The Root Causes of the Reformation
by ANTOINE BALIGORA ............................................................................................... 61-64
181.
Consequences of the Reformation: An Evangelical Perspective
by KEN BUTCHER........................................................................................................ 64-68
182.
The Legacies of the Reformation for Christian Unity: The Church One and Universal
183.
The Reformation: Which Way?
by ISAAC FRIMPONG-AMPOFO ..................................................................................... 73-76
184.
Ken Saro-Wiwa: Homage to a Prophet
185.
World Peace: Eucharist Challenge
by CYRIL LATZOO ....................................................................................................... 80-82
Book Reviews
186.
JOSEPH GRAHAM HEALEY AND DONALD SYBERTZ. Towards an African Narrative
Theology. Nairobi: Paulines Publications Africa, 1996.
Reviewed by EDWARD MURPHY ................................................................................. 83-84
187.
AYLWARD SHORTER. Christianity and the African Imagination after the African Synod:
Resources for Inculturation. Nairobi: Paulines Publications Africa, 1996.
Reviewed by ALAIN NGUDI ........................................................................................ 84-85
Short Contributions
188.
Woebegone
by CYRIL LATZOO ............................................................................................................ 86
189.
The Cry of My Tears
139
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Eugene Bayingana, S.J.
Paul Bere, S.J.
Edel Churu, I.B.V.M.
Lawrence Daka, S.J.
Samuel Ebale, S.J.
Jean-Pierre Karegeye, S.J.
Elisee Rutagambwa, S.J.
Editorials
190.
Editorial
by CYRIL LATZOO ........................................................................................................... 5-7
Articles
191.
Democracy in the Church
by WILSON RANDRIAMANANTENA ................................................................................. 8-17
192.
Onomastique rwandaise et christologie(s) africaine(s)
by JEAN-PIERRE KAREGEYE ........................................................................................ 18-27
193.
The Development, Adoption and Significance of the Irish Penitentials
by PETER MCISAAC..................................................................................................... 28-41
194.
Themes in African Church History: An Introduction
195.
A Brief History of Islam on the Coast of Kenya
by JOSÉ LUIS ORPELLA ISÚS........................................................................................ 44-56
196.
The Jesuits and the Colonial Power: The Free State and the Belgian Congo
by GUSTAVE NGEMBE LOBUNDA ................................................................................. 57-65
197.
The Church in Zimbabwe: Becoming a Church-with-the-People
by MPUMELELO MOYO................................................................................................ 66-79
198.
Small Christian Communities in Zaïre
by ROGER KASEREKA SYAYIPUMA .............................................................................. 80-90
199.
The Catholic University, Human Suffering, and the Crisis of Humanism Today
by DAVID HOLLENBACH .............................................................................................. 91-95
140
200.
by Matthew Charlesworth, S.J. 'Even the Puppies...': Justice of the Kingdom on the Eve of the Jubilee
by MICHAEL CZERNY ................................................................................................ 95-105
Czerny’s presentation of the upcoming solemn Jubilee that will mark the two thousand anniversary of
the birth of Christ in light of the New Testament story of the Canaanite/Syro-Phoenician woman and
Jesus (Matthew 15:21-28/Mark 7:24-30) gives sharp relief to the fundamental challenges of the
Church’s mission to struggle for justice. It calls us to reflect on the dimensions of that Jubilee: good
tidings brought to the afflicted, binding up the broken-hearted, the proclamation of liberty to captives,
and the opening of prison to those who are bound.
Czerny focuses our attention on the universal justice of the Kingdom, and raise a question concerning
the limits of our contemporary notions of justice. Are they bound by the biases of community
consensus (the rule of law, basic equilibrium)? Does Christian justice penetrate the discriminations of
race, religion, sex, economic order, and the manifold categories of exclusion? Does Christian justice
proceed by compromise and calculation, or by a radical faith in the equal dignity of all peoples?
The hope of the Jubilee is a hope for justice well beyond the secular ideal of social justice: it is God’s
response to the cry of those who, according to human social justice, are supposed to benefit from the
“crumbs that fall of the table of the global market system.” Those at the margins of the world economic
and political order must subvert the law-like consensus and pronounces the justice of the Kingdom,
inaugurated and promised by Christ. The Church of Africa must proclaim the Jubilee that promotes a
justice beyond the limitations and biases of contemporary human norms of justice.
201.
Watch for the Spirit
by FRATERN MASAWE ............................................................................................. 106-107
Book Reviews
202.
NKANZA NTIMA. Non, je ne mourrai pas, je vivrai: Méditation sur le cheminement
christologique en Afrique. Kinshasa: Loyola, 1996.
Reviewed by LUC LUSALA LU NE NKULA ............................................................... 108-112
203.
AMBA MERCY ODUYOYE. Daughters of Anowa: African Women and Patriarchy.
Maryknoll, NY: Orbis Books, 1995.
Reviewed by PETER N. BWANALI ........................................................................... 113-117
204.
BERNARDIN MUZUNGU. Je ne suis pas venu abolir mais accomplir. Kigali: Centre St
Dominique, 1995.
Reviewed by JEAN-PIERRE KAREGEYE ................................................................... 118-121
205.
BIBAKI NZUZI. Le Dieu-Mère. L’inculturation de la foi chez les Yombe. Kinshasa:
Loyola, 1993.
Reviewed by GUSTAVE NGEMBE LOBUNDA ............................................................ 121-123
206.
UDEAJA A. NEBECHUKWU. Liberation Theology and the Poor in Nigeria. Enugu:
Snaap Press, 1992.
Reviewed by PETER MCISAAC................................................................................ 123-125
Short Contributions
207.
The Vacant Lot
by CYRIL LATZOO .......................................................................................................... 126
208.
Cette Afrique-là
by DJIMRANÉ BERTRAND DJIMOGUINAN ......................................................................... 127
141
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Eugène Bayingana, S.J.
Edel Churu, I.B.V.M.
Lawrence Daka, S.J.
Paulines Publications Africa, P. O. Box 49026, 00100
Nairobi (Kenya)
Editorials
209.
Editorial
by PETER N. BWANALI .................................................................................................... 5-6
Articles
210.
Leadership and Ministry in the Church-as-Family: An Essay on Alternative Models
by AGBONKHIANMEGHE EMMANUEL OROBATOR ........................................................... 7-18
211.
Jésus-Christ et les récits mythiques
by YVON CHRISTIAN ELENGA ..................................................................................... 19-25
212.
Human Rights and the Moral Crisis of International Conduct: The Case of the
Rwandan Genocide
213.
The Church and Democracy in Madagascar
by WILSON RANDRIAMANANTENA ............................................................................... 40-52
214.
Le langage des lieux dans l’évangile de Jean
by JEAN-ROGER NDOMBI ............................................................................................ 53-65
215.
Pourquoi Pierre est-il peiné? Une lecture exégétique et théologique de Jean 21:15-19
by PAUL BÉRÉ ............................................................................................................ 66-80
216.
Introduction to the Ecumenical Symposium’97
217.
Community and Mission: The Challenges of Institutional Communities
by PETER MCISAAC..................................................................................................... 83-87
218.
The Use of Drama in the Church
by NGARI WANDETO ................................................................................................... 87-88
219.
Revisiting the Story of our Christian Communities
by CYRIL LATZOO ....................................................................................................... 88-93
142
220.
by Matthew Charlesworth, S.J. The Problem of Christian Leadership within the Social, Political and Economic
Realms
by K. GITONGA KAUGI ............................................................................................... 93-94
Book Reviews
221.
E. ELOCHUKWU UZUKWU. A Listening Church: Autonomy and Communion in African
Churches. New York: Orbis Books, 1996.
Reviewed by GUSTAVE NGEMBE LOBUNDA ................................................................ 95-98
222.
LUC CROEGAERT. L’évangélisation du royaume de Kongo et de l’Angola. Rome:
Université Pontificale Grégorienne, 1996.
Reviewed by LUC LUSALA LU NE NKULA ................................................................. 98-105
223.
(KENYA) CATHOLIC BISHOPS. Pastoral Letter: Our Social Responsability. Nairobi:
Paulines Publications Africa, 1996.
Reviewed by PETER MCISAAC................................................................................ 105-108
Short Contributions
224.
My Refugee Cradle
225.
Rencontre
by DJIMRANÉ BERTRAND DJIMOGUINAN ......................................................................... 110
226.
In Love
by CYRIL LATZOO .......................................................................................................... 111
143
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Lawrence Daka, S.J.
Jean-Baptiste Mazarati, S.J.
Augustine Chukwuynum Afiawari, S.J.
Editorials
227.
Editorial: Africa, A Continent on the Move
by SAMUEL EBALE .......................................................................................................... 5-6
Articles
228.
Towards Plurality of Systems of Penance: Inculturation of the Sacrament of
Reconciliation
by ANDREW KAUFA ...................................................................................................... 7-15
La quête d’un nouveau type de célébration du sacrement de réconciliation se fait sentir. La proposition
de cet article est orientée à la fois sur les dimensions personnelle .et communautaire. Du reste, pour le
peuple Mang’anja qui considère le péché comme une réalité personnelle et communautaire, ce n’est pas
nouveau. L’avènement de la structure des Petites Communautés Chrétiennes dans l'ecclésiologie
moderne rend plus acerbe ce défi. Pour ce qui est du peuple Mang’anja, la liberté personnelle doit
refléter la dimension sociale/ communautaire de la définition de 1'homme, Il s’ensuit deux questions:
(1) Comment respectons-nous l'individu? (2) Où situons-nous le rôle du prêtre? Voila la problématique
de cette étude.
229.
Le christianisme et nous. Récits et mémoires
Christianity is now a part of African genealogy, that is the symbol of an encounter which shaped our
world view. From some African narratives, the author of this paper reflects on the fact that Christianity
still has something in Africa by reconsidering the work of the past and entering into a permanent
renewal.
230.
African Christology in Process: Making a Christology Within the Christian
Community
by CHURU EBALÉ WAIRIMU ........................................................................................ 28-36
Cet article a été écrit pour servir de base à un atelier de réflexion en christologie. L’auteur souligne que
les christologies africaines qui se veulent pertinentes ne seront que celles qui émergeront des
expériences des chrétiens dans les circonstances concrètes de leurs vies comme lieu de rencontre avec
le Christ ressuscité. C'est dans le partage de ces expériences que se modèle et christologies africaines et
les communautés chrétiennes, enracinées dans une expérience directe et personnelle du Christ, dans
laquelle elles seront continuellement renouvelées. L’intérêt de cette approche est de proposer une
christologie dynamique et symbolique, qui influencerait directement la vie des communautés
144
by Matthew Charlesworth, S.J. Chrétiennes. Cet article insiste donc davantage sur des méthodes pouvant permettre, au sein des
communautés chrétiennes, un partage significatif au niveau des expériences de foi que sur un contenu
christologique systématique. L’intention est mains d’offrir un produit prêt-à-porter qu’un processus,
une voie, pouvant aboutir à l’émergence des communautés chrétiennes responsables de l’entretien et de
la transmission de leur foi.
231.
Theology as Reconciliation
by CECIL MCGARRY ................................................................................................... 37-39
232.
Called to Be Agents of Evangelization
by RODRIGO MEJIA ..................................................................................................... 40-45
Ce texte est la leçon inaugurale donnée le 14 Novembre 1997 á l'Université Catholique de l’Afrique de
!'Est (CUEA) par le Père Rodrigo Mejia, S.J., au titre de président du comité administratif de Hekima
Collège lors de la 12e remise des diplômes académiques. C’était en effet la première fois que les
lauréats des deux instituts affiliés, Hekima College et Tangaza College, étaient présentés pour
l‘attribution des grades universitaires. Quatre-vingt-cinq étudiants de Hekima College qui achevèrent
leurs études entre 1993 et 1997 reçurent le titre de « Bachelor of Arts » en théologie. Le Père Rodrigo
saisit l’occasion pour rappeler qu’une université catholique doit être un agent d’évangélisation.
233.
Une approche du mariage à travers les chants de Daouda Koné et le Cantique des
Cantiques
by DJIMRANÉ BERTRAND DJIMOGUINAN ...................................................................... 46-59
Primarily, this work investigates the concept of love as the basis for marriage as presented in some of
the songs of Daouda, an Ivorian singer; the Song of Songs and the teaching of the Church. Although
love is a necessary component in marriage, too much emphasis on it leads to an individualistic attitude.
Marriage should be a dynamic institution that involves the whole community. This is how marriage is
generally understood in traditional Africa. Today, the institution of marriage is becoming weak. In
Africa, the Church can save marriage by going back to the roots.
234.
Religion and Politics in Nigeria from 1841-1885: An Essay on Church-State
Relationship
Il est souvent dit que religion, politique et économie s’allient. Emmanuel Orobator, dans son essai,
tente de soutenir la thèse suivante: la religion fut le principal instrument qui permit d’asseoir les
intérêts politique et économiques britanniques entre 1841 et 1885 dans la région qui, plus tard, se
nommera Nigeria. Même si les missionnaires ne sont pas toujours considères comme agents de
colonisation, il s’avère que leur collaboration fut largement bénéfique aux colons.
235.
The Evangelisation of Sudan: An Overview
by ONYANGO CHARLES ODUKE ................................................................................... 73-81
De l’avis de Charles Onyango, l’évangélisation du Soudan pourrait remonter jusqu’au temps des Actes
des Apôtres (Ac. 8, 26-39). Cependant, une évangélisation a grande échelle au Soudan a toujours eu a
franchir des obstacles: d’hostiles conditions climatiques, des conflits avec l’Islam et la guerre civile.
Cet article nous donne un aperçu a très haute altitude de l’expansion du “logos” depuis l’ “Eunuque”,
passant par Daniel Comboni, jusqu’aux Jésuites avec, a la suite, une file de saintes gens, connues et
inconnues.
236.
Rom 12, 2-3: Exhortation au renouvellement intérieur (Essai d’exégèse)
by PAUL BÉRÉ ............................................................................................................ 82-96
237.
We Believe That Jesus Died and Rose Again: A Reply to Paul
by PETER N. BWANALI .............................................................................................. 97-104
Apres avoir prêche la Bonne Nouvelle à Thessalonique, Paul se rendit à Corinthe. Dix-huit mois plus
tard, il écrivit une lettre aux Thessaloniciens répondant à leurs préoccupations: la sanctification (4, 38), l’amour fraternel (4, 9-12), le problème des morts (4, 13-18) et la parousie (5, 1-11). Dans cet
article, l’auteur s’imagine comme un Thessalonicien qui a lu la lettre de Paul. Ayant le contenu de cette
lettre à l’esprit, il entreprend de rédiger une réponse à Paul indiquant par là même combien les
Thessaloniciens ont intègre la nouvelle foi. Paul a-t-il réussi ou non dans son entreprise? La lecture de
145
by Matthew Charlesworth, S.J. l’article pourrait apporter la réponse à cette question.
Book Reviews
238.
PETER RIGBY. African Images: Racism and the End of Anthropology. Oxford &
Washington: Berg, 1996.
Reviewed by PAUL BÉRÉ ....................................................................................... 105-107
239.
JEAN-MARC ELA. Afrique, l’irruption des pauvres. Société contre ingérence, pouvoir
et argent. Paris: L’Harmattan, 1994.
Reviewed by DJIMRANÉ BERTRAND DJIMOGUINAN ................................................. 107-113
240.
NWAKA CHRIS EGBULEM. The Power of Afrocentric Celebrations: Inspirations from
the Zairian Liturgy. New York: Crossroad Publishing Company, 1996.
Reviewed by GUSTAVE NGEMBE LOBUNDA ............................................................ 114-117
241.
TITINGA FRÉDÉRIC PACÉRÉ. Le langage des tam-tams et des masques en Afrique
(Bendrologie). Une littérature méconnue. Paris: L’Harmattan, 1991.
Reviewed by PAUL BÉRÉ ....................................................................................... 118-119
Short Contributions
242.
Hommage à l’Emmanuel
by MUSENGE RIGOBERT KYUNGU .................................................................................. 120
146
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Angelo Ssemugoma-Kawere, O.S.B.
Lawrence Daka, S.J.
Kolbe Press, P.O. Box 468, Limuru, Kenya.
Editorials
243.
Editorial: Africa: Towards the Third Millenium
by CHUKWUYENUM AFIAWARI ........................................................................................ 5-7
Articles
244.
Ecumenism: Where Do We Stand Today?
by CECIL MCGARRY ..................................................................................................... 8-18
245.
Meet Fr. Georges Henri Tavard, A.A.: A Theologian of Ecumenism
by PAUL BÉRÉ ............................................................................................................ 19-27
Cette interview présente à notre public le P. Georges H. Tavard, AA, un théologien catholique d'origine
française. Expert au Council Vatican II, il n’a pas depuis lors arrêté son investigation théologique aux
diverses sources de la chrétienté: catholique, anglicane, protestante, que son oeuvre illustre à merveille.
ll est une des grandes figures de la théologie de l’Oecuménisme et de la Tradition dans l'Eglise. A ce
titre, il partice à de nombreux dialogues et conversations oecuméniques à travers le monde. Il réside et
enseigne aux Etats-Unis.
246.
Ecumenical Symposium’98: An Introduction
247.
Introduction to Orthodoxy
by RAPHAEL GANDA ................................................................................................... 30-32
248.
Evangelisation of Africa for the Third Millenium
by ANDREW KAUFA .................................................................................................... 32-37
249.
Culture and Its Impact on Evangelisation
by JOHN KARIUKI ........................................................................................................ 37-40
250.
Authentic Witness within Each Culture
by PATRICK IRAVO ...................................................................................................... 40-44
251.
Listening to the Orthodox Tradition from an African Catholic Perspective
by PAUL BÉRÉ ............................................................................................................ 44-48
252.
1 Sam 3, 3a: 'Et la lampe de Dieu n’était pas encore éteinte'
by PAUL BÉRÉ ............................................................................................................ 49-57
147
by Matthew Charlesworth, S.J. The Author attempts to investigate the meaning of I Sam 3.3a (“and the lamp of God bad not yet gone
out”). He is asking whether it refers to the physical lamp or is it a metaphorical expression. The study
concludes that the "lamp of God" is a metaphor referring to the presence of God which is threatened by
the misbehaviour of Eli's sons. But the signs that God is still among his people will be the rise of a new
symbol: the prophet.
253.
Paul’s Christocentric Soteriology: A Study of Paul’s Theological Propositio
by KWAME CHRISTOPHER JOHN KORANG .................................................................... 58-68
This is a study of Gal 2:15-21. After situating the context which has to do with being justified by faith
rather than by the Law, the author establishes the text. Always in reference to a variety of renowned
exegetes and biblical theologians, he develops the understanding of the text with special attention first
to what Paul means by the Law when he says that “The Law makes us sinners.” The major contribution
of the article follows in the argument that Paul is saying that “Justification comes through the faith of
Jesus Christ” with Jesus Christ being the subject of the faith. This throws light on the whole text and on
Paul's understanding of the importance of our living in Christ. The author concludes with some
thoughts which can have applications for Christians today.
254.
Faces of God and Jesus Christ in the Context of Refugees
by ANTOINE BERILENGAR ........................................................................................... 69-78
255.
Liberation: Asceticism of the Soul or Insurrection against All that Alienates Human
Beings? The difficult dialogue between the voice of orthodoxy and the way of
orthopraxis.
by SAMUEL EBALE ...................................................................................................... 79-90
Cet article retrace, la longue et houleuse controverse autour de la question de la libération dans l'Eglise.
Ce qui émerge est l'absence des conditions de dialogue entre la Sacrée Congrégation et les théologiens
de la libération. II y a une divergence fonda men tale de méthodologie et de perspective dans l'abord de
cette question. Tandis que la Sacrée Congrégation et les théologies classiques prennent pour point de
départ la doctrine ou l'enseignement de l'Eglise sur la question, débouchant ainsi sur une forte
spiritualisation de la libération, les théologiens de la libération partent plutôt de l’expérience
existentielle des victimes de la pauvreté. L’approche de ces derniers, analytique et inductive, invente
une théologie de résistance aux structures d'oppression et d'exploitation du pauvre. L'auteur de cet
article remarque que ce débat est important pour les peuples chrétiens d'Afrique: la survie de leur foi
dépendra largement de la part que celle-ci prendra dans la reconstruction de l’univers de l’africain
détruit par des siècles d’annihilation de l’homme, par l’imposition d’idéologies politiques et
religieuses, par le cafouillage et la confusion introduits dans ses systèmes économiques entretenant une
exploitation destructive du bien commun.
Short Contributions
256.
Engelbert Mveng (1930-1995): L’invention d’un discours théologique
by YVON CHRISTIAN ELENGA ................................................................................... 91-104
The invention of a theological discourse seems to be a well-rooted elaboration in history, anthropology,
politics. In this essay, the author would like to show how a contextualized theology has to put out the
collective memory of one's history and the contemporary concerns. This background is not a bias
against any other religious thought system but a foundation of what E. Mveng called the African
Theology of Liberation.
257.
Les eglises d’Afrique entre leur passé et leur avenir
by LUC LUSALA LU NE NKULA ................................................................................ 105-117
When the African Synod was convened, Joseph Ndi-Okalla, a theologian from Cameroon, called for a
meeting of theologians and scholars. The meeting was held at the cultural centre of Fontaines /
Chantilly in France. The main theme was Evangelization in Africa. The outcome was the publication of
the papers presented in the following areas: Mission and Alienation (Engelbert Mveng), Theology and
Politics (Bruno Chenu, Metena M'Nteba), Theology and Culture (Ndi-Okalla, Claude Geffré, Gustave
Martelet), Interreligious Dialogue (Eloi Messi Metogo), Evangelization and the Media (Jean-Marie
Bruno).
148
Engelbert Mveng et Benjamin L. Lipawing. Théologie, libération et cultures
africaines. Dialogue sur l’anthropologie négro-africaine
by YVON CHRISTIAN ELENGA ................................................................................. 118-123
259.
As I Enter the Hekima Chapel…
by CHURU EBALÉ WAIRIMU .................................................................................... 124-126
260.
Dis-nous comment! (En mémoire de Mgr Mzee Munzihirwa s.j.)
149
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Jean-Jacques Luzitu, S.J.
Angelo Ssemugoma-Kawere, O.S.B.
Lawrence Daka, S.J.
Emmanuel Ugwejeh, S.J.
Juvenal Chiza-Mukengere, A.A.
Kizito Kiyimba, S.J.
Peter Ouma, A.A.
Emmanuel Mumba, S.J.
Editorials
261.
Editorial: Brain Drain, Capital Flight: Dilemma of Africa in the Next Millenium
by CHUKWUYENUM AFIAWARI ........................................................................................ 5-7
Articles
262.
The Church and Human Rights in Nigeria: The Ogoni Experience
by O. PROTUS KEMDIRIM .............................................................................................. 8-15
Bien que les régimes militaires se sont imposes au Nigeria depuis 1966, l'émergence de nombreux
groupes de défense des droits de l'homme y est récente, faisant suite à l’intensification de la répression
politique et à l'imposition de mesures impopulaires. La crise des Ogoni a particulièrement attiré
l’attention. La population concernée est relativement peu nombreuse, et vit sur un territoire assez
restreint Mais le pétrole extrait de son sous-sol contribue de manière très importante aux revenus du
pays. Pourtant, la région elle-même n’a pas profité de ce pactole: rien n’a été fait pour développer son
infrastructure, alors que la pollution a détruit son éco-système. La population s’est organisée pour
defender ses droits, mais le gouvernement central n’a répondu que par une répression accrue. L’Eglise
catholique, qui a embrassé la cause des droits de l’homme dans sa doctrine sociale, s’est prononcée
clairement pour la défense des Ogoni, par la voix de ses évêques et de ses publications. Elle est
intervenue et a organisé des secours là ou elle le pouvait. Mais ses moyens sont limités: le pays n’a pas
d’unité religieuse ou de classe politique qui pourrait faire écho à ses appels. La défense des droits de
l'homme n’en reste pas mains une obligation et un défi.
263.
Community Reconciliation and Healing among the Shona: A Reflection on the
Healing Dimension in the Sacrament of Reconciliation
by LAWRENCE DAKA .................................................................................................. 16-12
Le sacrament de la réconciliation devient pertinent et riche en signification, s’ il prend en compte la
dimension communautaire de la guérison souvent présente dans les cultures africaines. Cette dimension
communautaire de la réconciliation-guérison est importante chez le Shona (Zimbabwe). Cela se justifie
par le fait qu’il existe clans la culture Shona un lien intrinsèque entre le péché, la maladie (la
malédiction), la confession (aveu), la conversion, la réconciliation, la guérison et la vie. En effet, on ne
peut pas négliger la réconciliation. Car le ngozi (esprit de vengeance) peut troubler le coupable jusqu’à
ce qu’il fasse l’aveu. En revanche, le ngozi peut décimer toute la famille si celle-ci n’avoue pas sa
culpabilité et entre clans un processus de guérison. Ce lien entre guérison communautaire et le péché,
150
by Matthew Charlesworth, S.J. bien que présent dans le rite catholique, n'est malheureusement pas bien souvent mis en exergue. C'est
pourquoi l’auteur suggère que la pratique du sacrament de la reconciliation dans l’Eglise Catholique,
peut devenir un symbole riche, pertinent et parlant pour bon nombres de Shona, en incorporant des rites
traditionels de reconciliation – guérison à dimension communautaire.
264.
Christian Call for Love between Enemies: A Challenge and a Way towards
Reconciliation for African and Rwandan Unforgiving and Unrepenting Culture
by ADÉLIT RUKOMANGANA ......................................................................................... 26-39
La crise africaine est infinie! Elle frappe plus ou moins semblablement partout et sa cause la plus
profonde réside dans notre culture. En effet, l’autre face de la fameuse réconciliation universelle
s’avère la négation absolue des différences. L’idéologie génocidaire au Rwanda illustre cela et se base
sur une technique culturelle d’alliances que la gouvernance de la société a chèrement rentabilisées et
que les voisins immédiats et lointains ont exploitées, plus ou moins innocemment, en vue de leurs
intérêts idéologiques et économiques. La réconciliation couronnera un triple processus de vérité, justice
et pardon. Ce processus se servira de la culture chrétienne d’amour. L’humanité est à l’image de Dieu;
et la Bible met fréquemment en scène la restoration de cette image, nous invitant ainsi au devoir du
pardon et du repentir, et à surmonter nos aliénations mutuelles. La responsabilité chrétienne incombe à
celui qui doit pardonner car le pardon relève de la grâce, même dans une relation apparemment sociale.
265.
'Can Anything Good Come out of... Kinshasa?': A Review Article
by MICHEL ISTAS ........................................................................................................ 40-51
Nous sommes habitués à n’entendre que des mauvaises nouvelles de Kinshasa. Mais dans le domaine
de la réflexion théologique et philosophique, Kinshasa continue de produire des études remarquables,
qui montrent dans quelles directions la théologie africaine oriente sa pensée et se développe. Les revues
et collections bien connues des Facultés Catholiques de Kinshasa continuent de paraître. D'autres ont
été lancées, qui se spécialisent dans des secteurs que les publications plus traditionnelles ne pouvaient
considérer que de manière épisodique. D'autres instituts d'enseignement supérieur apportent aussi une
contribution appréciable. Des travaux de caractère moins académique sont également publies, par les
évêques, ou par d'autres organismes d'Eglise. Dans tout cet ensemble, trois domaines attirent plus
particulièrement l’attention. D’abord, en lien immédiat avec I 'histoire vécue, une réflexion poussée
s’est développée sur la démocratie, et sur le rôle politique de l'Eglise. Ensuite, en raison surtout de son
développement interne, l'Eglise s'interroge sur son fonctionnement propre, et sur l'enseignement du
Synode Africain. Enfin, différents jubiles et anniversaires ont mené à la publication d’études
historiques. Tous ces travaux témoignent de la vitalité d'une église qui s’efforce de répondre aux
besoins et aux questions du moment, et ce faisant, construit l’avenir.
Book Reviews
266.
BÉNÉZET BUJO. The Ethical Dimension of Community: The African Model and
1998.
Reviewed by TONLIEU LUDOVIC LADO ...................................................................... 52-56
267.
LAURENTI MAGESA. African Religion: The Moral Traditions of Abundant Life.
Nairobi/New York: Paulines Publications Africa/Orbis Books, 1998.
Short Contributions
268.
Approaching African Traditional Morality in a Global Context: Further Reflections
by TONLIEU LUDOVIC LADO ....................................................................................... 59-61
269.
Adieu Mama
by UWEM CELESTINE AKPAN ........................................................................................... 62
270.
Folies d’Afrique
151
271.
by Matthew Charlesworth, S.J. Life Runs
by EMMANUEL I. UGWEJEH ......................................................................................... 63-64
152
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Angelo Ssemugoma-Kawere, OSB, Peter Ouma,
A.A.,
Chuks Afiawari, S.J.
Editorials
272.
Editorial: One World!
by KIZITO KIYIMBA......................................................................................................... 5-8
Articles
273.
What Are They Saying about the One Loaf in the Boat?
by MADUABUCHI LEO MUONEME .................................................................................. 9-19
Cet article analyse la troisième scène marine dans l’évangile de Marc (Mc 8,14-21). Pour surmonter la
dureté de coeur et l’aveuglement des disciples, qui veulent un signe, Jésus les appelle à comprendre et à
s’engager dans la foi et la confiance. Le pain unique est symbole d’unité; ce texte peut donc inspirer
l’Eglise dans son entr eprise oecuménique. Après l’introduction, l’auteur analyse et compare les
contributions de cinq auteurs qui ont commenté ce texte. La conclusion montre combien l’Afrique,
aujourd’hui, doit se sentir inter pellée par ces leçons.
274.
African Religion Challenges Newcomer Religions to Integration or Lifelessness: Case
Study of Two Christian Communities
by CHURU EBALÉ WAIRIMU ........................................................................................ 20-34
Cet article veut être un défi lancé au Christianisme en Afrique: il faut prendre conscience du fait que la
Religion Africaine est le seul véritable système religieux animant “l’âme africaine”. A ce titre, les
communautés chrétiennes ont besoin de s’insérer plus profondément et avec moins de circonspection
dans la vie, la pensée et la vision du monde africain. Cet article soutient que manquer de réaliser cette
osmose peut faire du Christianisme une force “anti-vie” dans le continent.
275.
Contextualizing the Sacrament of Anointing of the Sick in the Light of Vatican II
by JOSEPH ODUOR AFULO ........................................................................................... 35-45
La Bible offre une évidente justification pour un ministère de guérison. Au cours de l’histoire de
l’Eglise, l’onction des malades est devenue en fait celle des moribonds. Le Concile Vatican II a rendu
au rite sa fonction de ministère auprès des malades: la liturgie est à nouveau une prièr e de guérison. Le
sens donné à la maladie et à sa guérison, dans le contexte traditionnel Luo (Nord-Est du Kenya), peut
constituer la base d’une nouvelle pratique sacramentelle de l’onction des malades. L’article décrit ce
que pourrait être une pratique inculturée de ce sacrement.
276.
Jesuits, Apostolates and Theology
by GERARD WHELAN .................................................................................................. 46-57
Durant leur formation, et avant même d’être ordonnés, les étudiants jésuites sont appelés à s’engager
153
by Matthew Charlesworth, S.J. dans l’une ou l’autre activité apostolique. Quel est le sens d’un tel engagement? L’histoire de la
Compagnie de Jésus, et la vocation jésuite elle-même, qui appelle à suivre le Christ dans son ministère
apostolique, expliquent pourquoi un tel engagement fait partie intégrante du processus de formation.
De plus, un dialogue peut ainsi s’établir entre la théologie et les besoins de la société: l’étudiant
apprend comment traduire, dans sa théologie, la mission de l’Eglise dans le monde d’aujourd’hui.
277.
Globalization and Socio-Cultural Mutations: A Black African Perspective
by TONLIEU LUDOVIC LADO AND BRICE ADANHOUNME .............................................. 58-67
On parle beaucoup de globalisation, aujourd’hui, et dans des contextes très divers. Le terme sert
généralement à justifier une certaine politique économique. Cet usage lui a donné sa légitimité: il
désigne un processus bon et désirable, au-delà de toute critique. La globalisation transforme le monde
en le soumettant aux lois d’un marché unique. Mais l’Afrique ressent cette globalisation comme une
idéologie dominatrice, par laquelle les riches oppriment et dépouillent les pauvres. Les stratégies de la
globalisation menacent leurs modèles culturels: pris dans la lutte pour la survie, les pauvres sont forcés
d’abandonner leur dignité pr opre. Mais là où l’attrait du pouvoir et de l’ar gent domine, l’Afrique doit
trouver, dans la valeur traditionnelle accordée à la vie, un principe d’action qui lui permettra de
retrouver le sens de la communauté et d’un développement proprement humain. Face à l’oppression
globalitaire, l’Afrique doit redécouvrir l’importance de la responsabilité personnelle et collective.
278.
The Emergence of Street People in Kenya: Challenge for the Church of the Next
Millenium
by ANTOINE BERILENGAR ........................................................................................... 68-78
Les enfants de la rue font désormais partie intégrante du paysage des villes africaines. La rue est
devenue une lieu de refuge, non seulement pour des enfants, mais aussi pour bien des familles; mais
elle ne répond pas à leurs besoins, et détruit leur dignité humaine. De plus, ce phénomène affecte le
développement des entreprises, et crée une atmosphère d’insécurité générale. Des mesures courageuses
doivent être prises pour résoudre ce problème. Se basant sur une analyse de la situation à Nairobi
(Kenya), cet article montre comment la rue a pu devenir l’habitat normal de tant de jeunes, et quelles
sont les conséquences de cet état de choses. Il propose ensuite quelques pistes de réflexion et d’action,
qui pourraient aider l’Eglise à assumer sa responsabilité dans ce domaine.
279.
My Formation as a Pastoral Counselor
by BONAVENTURA BALIGE .......................................................................................... 79-86
Au terme d’un cycle de formation comme conseiller pastoral, l’expérience vécue est revue, et
quelques-unes de ses leçons formulées plus clairement. Le conseiller pastoral doit être arrivé à une
profonde intégration de sa foi, et être suffisamment disponible pour s’engager dans une alliance
thérapeutique avec quiconque veut, de même, situer dans la vérité son rapport à Dieu, aux autres et à
soi-même. Le conseiller est comme une fenêtre qui laisse passer les rayons de l’amour de Dieu. Pour ne
pas obscurcir ces rayons, il doit ne pas laisser ses propres désirs encombrer son coeur, et accepter sa
solitude. Les leçons apprises ne sont pas vaines, mais ce ne sont pas les procédés et les techniques qui
comptent, mais l’ouverture à Dieu, qu’aucune formule ne peut contenir.
Book Reviews
280.
MASUMBUKO MUNUNGURI. The Closeness of the God of Our Ancestors: An African
Approach to the Incarnation. Nairobi: Paulines Publications Africa, 1998.
Reviewed by KIZITO KIYIMBA.................................................................................... 87-89
281.
NATHANAËL YAOVI SOÉDÉ. Péché, Afrique en lutte et conversion: Construction d’un
homme nouveau. Abidjan: ICAO, 1997.
282.
PAUL VALADIER. L’anarchie des valeurs. Le relativisme est-il fatal? Paris: Albin
Michel, 1997.
Short Contributions
154
Just an Angel
by UWEM CELESTINE AKPAN ........................................................................................... 95
284.
The Paths of the Dead
by CHILINDA CHARLES MUCHINSHI .................................................................................. 96
155
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Angelo Ssemugoma-Kawere, OSB; Peter Ouma,
A.A.;
Chuks Afiawari, S.J.; Sam Okwidegbe Ikechukwu,
S.J.;
John Okoria Ibhakewanlan, S.J.
Editorials
285.
Editorial: Adieu Mwalimu Nyerere, Enter New Millenium!
by KIZITO KIYIMBA......................................................................................................... 5-7
Articles
286.
Composition and Redaction Criticism of 2 Sam 1-8
by CHUKWUEMEKA ORJI ............................................................................................... 8-19
Ce travail présente une exégèse de l’affirmation selon laquelle “Le Seigneur donna la victoire à David
partout où il alla” (2 Sam 8:6b.14), et discute la manière dont les activités édactionelles dans 1 Sam 1-8
expriment le rapport entre le succès humain et l’initiative divine. Il y a désaccord entre les exégètes à
propos de la soi-disant Histoire de la relève de David (Chap.1). L’essai met l’accent sur la cohérence
interne de 2 Sam 1-8 qui fait plus que seulement conclure l’histoire de la relève de David.
Les rédacteurs deutéronomiste ont pris les batailles victorieuses de David (cfr. Chap VI) malgré la prise
de Jérusalem (Chap III; 2 Sam 5:6-8), et la revitalisation des traditions de l’Arche dans Jérusalem
(Chap IV; 2 Sam 6). Mais les chercheurs n’ont pas toujours souligné suffisamment l’importance du
rapport de la bataille en 2 Sam 8. Les rédacteurs emploient une structure à double-scène dans 2 Sam 58, et composent des oracles (Chap V; 2 Sam 7) pour consacrer d’avance ces événements (Chap VII): ce
procédé met en exergue l’intervention du Seigneur, au dépens de l’oeuvre propre de David.
Une composition minutieuse de 1:1-5:5 par les rédacteurs deutéronomistes prépare le lecteur à
comprendre le sens des exploits de David dans 5:6-8:14, qui procurent à David une légitimation de son
trône et une déculpabilisation de ses mauvaises actions.
287.
Mk 6:30-44: The Feeding of the Five Thousand: Interperetation, Meaning and
Message for Today’s Christians
Prenant appui sur les études minutieuses de plusieurs auteurs, cet article aborde le récit de Saint Marc
de “la multiplication des pains” comme le récit d’un miracle. Il soutient que l’épisode exprime, du
moins symboliquement, plusieurs préoccupations de Saint Marc plus particulièrement
l’accomplissement de l’Ancien Testament par Jésus et la médiocrité des disciples.
Aujourd’hui encore, l’Eucharistie devrait nourrir tous les peuples, même ceux qui vivent de l’autre côté
du lac, les deux camps en guerre, les ethnies, les races ou les groupes sociaux antagonistes, le
dominateur et le dominé. L’Eucharistie devrait guérir et unir par-delà ces différences. De plus, la nature
156
by Matthew Charlesworth, S.J. miraculeuse de la multiplication des pains devrait être un défi lancé à ceux qui doivent partager ‘le
pain’ avec ceux qui n’ont rien. Le même motif du miracle peut-être utilisé pour appeler les pasteurs de
l’Eglise à nourrir leur troupeau.
Dans le modèle écclésiologique de l’Eglise comme famille, l’Eucharistie est le repas qui rassemble et
unit les membres de la famille.
288.
The Relevance of African Liberation Theology
by MADUABUCHI LEO MUONEME ................................................................................ 33-42
Pour contribuer à la libération du continent, la théologie africaine devra puiser à ses sources et se guérir
des maux dont elle souffre. La transition de l’Afrique d’hier à celle de demain ne peut faire l’économie
d’une réflexion sur son histoire. Car la théologie a été compromise par les péchés qui ont affecté le
continent. Sa nature prophétique ne s’est pas manifestée dans la dénonciation des ventes d’armes, de la
corruption officielle, etc. Etre Eglise en Afrique aujourd’hui est une tâche difficile.
289.
Eighth Assembly of the World Council of Churches: Harare, 3-14 December, 1998
by GERTRUDE MALLYA ............................................................................................... 43-55
Il nous est donné ici un compte rendu réfléchi des moments forts et des discussions de la huitième
assemblée du Conseil Oecumenique des Eglises, tenue à Harare en Décembre 1998. L’Assemblée avait
pour thème “Tourne-toi vers Dieu, Réjouis-toi dans l’Espérance.” C’était la dernière assemblée du
siècle, et elle célébrait le 50ème anniversaire de la fondation du Conseil. Les diverses sessions ont été
consacrées une fois de plus à l’anamnèse, au raffermissement de la foi des Eglises dans le présent et
dans l’histoire pour puiser l’espoir pour leur santé à venir. Tous les débats de l’Assemblée ont été
characterisés par une grande sensibilité aux problèmes des pauvres, spécialement du Tiers Monde, et
aux besoins des femmes. En ce qui concerne la condition particulière de l’Afrique, le sujet difficile de
la globalisation, la lourde dette et les abus de droits de l’homme ont été considérés. Les Eglises ont été
appelées à une vie de metanoia – une transition ininterrompue de l’adoration à la vie concrète.
290.
The Social Justice Dimension of the Eucharist
by CHUKWUYENUM AFIAWARI .................................................................................... 56-64
Durant deux mille ans, depuis l’événement Jésus-Christ, l’Eucharistie a été célébrée des centaines de
milliers de fois dans diverses parties du monde. Quels sont les effets de cette sainte célébration dans
notre monde aujourd’hui? Quelle transformation notre fréquente réception de ce saint sacrment opère-telle dans nos vies? Le mauvais état de notre monde et de nos vies individuelles contredit le sens que de
nombreux catholiques attachent à ce sacrement. Il semble y avoir eu un malentendu total du sens et de
la raison de son institution par Jésus.
L’auteur de cet article nous invite à re-évaluer notre compréhension du sacrement de l’Eucharistie et de
son sens, et à justifier notre célébration et réception quotidienne du sacrement. L’Eucharistie doit nous
rendre socialement conscients et nous fortifier de telle sorte que nous soyons rendus capables de
travailler à la transformation de notre monde.
291.
A Kingdom Celebrates Its Jesuits
by UWEM CELESTINE AKPAN ...................................................................................... 65-73
Dans cet article, l’auteur exprime l’espoir que l’Eglise locale sera sensibilisée davantage aux défis et à
l’urgence de l’inculturation par l’ordination sacerdotale d’un enfant de l’ancien Royaumme du Bénin.
Il rappelle l’histoire du Royaumme, spécialement dans ses premiers contacts avec le Christianisme, et
souhaite que, dans cette ordination et d’autres qui suivront, le contact sera plus naturel et pacifique
qu’il ne l’a été. Les préoccupations du peuple béninois n’ont pas changé. La tâche de l’Eglise qui ne fut
pas accomplie dans les premiers contacts peut l’être maintenant.
292.
La place de la solitude dans la vie spirituelle
by LOUIS VALENTIN .................................................................................................... 74-82
The author opines that in a frenzied effort to rid our lives of all solitude, we may miss the valuable
chance to confront our human finitude before a beckoning Transcendent. In solitude we can draw
creative energy from latent/spiritual sources. Religion and a religious attitude have solitude as their
cornerstone. Sociability grows on the stem of a capacity or courage to be alone. Being alone is part and
parcel of the ver y labour of love. The creative sources of solitude are in their turn due to One who is
always present and reaching out to us in love: God. God has not only created us. He has lived among us
157
by Matthew Charlesworth, S.J. in his Son. He remains with us in His Spirit. At the limit, we can discover that a group of four is the
basic unit of our moments of our wellapproached solitude: the Trinity and us.
On the other hand, repressed solitude tends to become a monster that pursues us relentlessly. It
expresses itself in bizarre forms of mental/psychological/spiritual illness, sapping all energies including
the energy needed to create community.
293.
Crises in the Great Lakes Region: What Can the Church Do to Intensify Its
Contribution for Peace?
by SOSTHENES LUYEMBE ............................................................................................ 83-98
L’auteur analyse le problème posé par les conflits chroniques dans la région des Grands Lacs. Au lieu
de se résorber, ces conflits s’étendent au-delà des frontières de chacun des pays, et chaque crise en rend
la solution plus difficile et plus complexe. L’Eglise encourage les efforts de paix, et vient au secours
des victimes, mais pourrait s’engager elle-même plus activement, et de manière plus compétente, dans
les négociations et la formation des esprits.
Book Reviews
294.
J. R. LUDO MILLIS. The Pagan Middle Ages. Woodbridge: Boydell Press, 1998.
Reviewed by NORMAN TANNER ............................................................................... 99-106
Dans cet article, l’auteur fait le compte rendu d’un livre édité par Ludo J. R. Milis, Le Moyen-Age
Païen (The Pagan Middle Ages. Woodbridge: Boydell Press, 1998). En guise de réponse au livre, il
suggère que le Christianisme médiéval n’était pas simplement un phénomène clérical et qu’il ne devrait
pas être opposé au paganisme, comme si les deux étaient des systèmes de pensée de culture
inconciliables. Les deux sujets sont très importants pour l’Afrique d’aujourd’hui. Car, il a souvent été
dit qu’en Afrique le Christianisme est seulement un léger placage, et qu’en dessous les anciennes
traditions continuent d’operer. C’est une approche qui assume que les deux systèmes sont opposés et
même inconciliables. Le rejet du dualisme pour l’Europe médiévale par Tanner est-il aussi valable pour
l’Afrique Moderne?
L’ouverture au passé culturel, éthique et doctrinal est essentielle au Christianisme, et l’introduction de
données nouvelles souvent filtrées à travers les communautés de base fait partie intégrante de
l’expérience chrétienne. De nos jours, particulièrement dans la perspective de “l’Eglise comme
Famille,” ces tentatives devraient être prises comme une réelle inspiration chrétienne.
295.
S. OLUOCH IMBO. An Introduction to African Philosophy. Lanham (Maryland):
Rowman and Littlefield Publishers, 1998.
Reviewed by TONLIEU LUDOVIC LADO .................................................................. 107-109
296.
TIMOTHY GORRINGE. Fair Shares: Ethics and the Global Economy. London: Thames
and Hudson, 1999.
158
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Editorials
297.
Editorial: Behold, I Make All Things New... (Rev 21:5)
by ALAIN DOME-MBUTU ................................................................................................ 5-7
Articles
298.
Who Is the 'Mother of Jesus' at Cana? A Mariological Interpretation of John 2:1-12
by JEAN-JACQUES LUZITU ............................................................................................. 8-21
Le point de vue de plusieurs exégètes sur l’événement de Cana (Jn 2:1-12) est que, bien qu’étant un
récit symbolique qui renferme plusieurs thèmes, le texte porte premièrement un message
christologique. L’auteur du présent essai note, cependant, que la manière dont l’Evangéliste relate
l’épisode montre qu’il tient à transmettre aussi un message marial. Ce message est l’objet de cet article.
L’auteur le dégage en se basant sur les expressions du premier verset de la pericope: elles établissent un
lien entre le récit de Cana et certaines personnalités de la tradition judéo-chrétienne. La “mère de
Jésus” apparaît alors dépeinte symboliquement comme le Nouveau Moïse, le Nouvel Abraham,
l’Epouse eschatologique et la Pauvre de Yahweh. Nous efforçant d’être de vrais disciples du Christ,
nous chrétiens d’Afrique et du monde, nous pouvons être inspirés par ces figures mariales.
299.
Towards an African Ecclesiology Emergent from African History
by KIZITO KIYIMBA..................................................................................................... 22-33
L’auteur propose des prolégomènes pour une méthode en ecclésiologie africaine. Une telle méthode se
construirait sur la tradition africaine en tant qu’elle surgit d’une histoire commune et partagée. Elle
viserait, de ce fait, à aider l’Afrique à faire face et à assumer son passé essentiellement douloureux. Les
efforts actuels d’inculturation seront incomplets s’ils ne sont fondés sur l’histoire de l’Afrique. De la
même manière « l’histoire du salut » court le risque d’être simplement aliénante si elle ne prend en
compte le passé africain. Dans la tentative d’une telle méthode la Révélation, espère l’auteur, quittera
sa position dogmatique et objectiviste pour s’engager dans une perspective plus dialogale et pastorale.
300.
Rwandese Ancestral Reconciliation within the Eucharistic Communion
by ADÉLIT RUKOMANGANA ......................................................................................... 34-44
L’auteur soutient que la réconciliation tant attendue au Rwanda pourrait être renforcée par l’intégration
du culte des ancêtres dans l’Eucharistie. Une réconciliation accomplie sur une telle base permettrait à
ceux qui sont éprouvés par la perte des leurs, ainsi qu’à ceux qui sont traumatisés par leurs crimes, de
se sentir rehabilités et encouragés à se ressaisir sur plusieurs plans: culturel, moral, social et politique,
etc.
301.
Social Grace That Does Social Justice
by CHUKWUYENUM AFIAWARI .................................................................................... 45-53
L’auteur soutient que la réconciliation tant attendue au Rwanda pourrait être renforcée par l’intégration
du culte des ancêtres dans l’Eucharistie. Une réconciliation accomplie sur une telle base permettrait à
159
by Matthew Charlesworth, S.J. ceux qui sont éprouvés par la perte des leurs, ainsi qu’à ceux qui sont traumatisés par leurs crimes, de
se sentir rehabilités et encouragés à se ressaisir sur plusieurs plans: culturel, moral, social et politique,
etc.
302.
The African Family in a Global Media Sex-Culture
by JOHN-OKORIA IBHAKEWANLAN .............................................................................. 54-65
Dans l’ordre global qui s’installe partout dans le monde, les medias, et particulièrement la télévision,
créent un nouveau symbolisme, qui forme la base de l’identité et de la culture des nouvelles
générations. Une nouvelle manière de penser et de vivre la sexualité s’en dégage, qui contredit
radicalement les valeurs qu’y attachaient aussi bien les traditions locales que l’enseignement de
l’Eglise. L’Afrique en subit passivement l’agression. Pour la contrecar rer, il faut que la famille se
charge d’assurer la transmission des valeurs. L’Eglise peut l’y aider, pour faire de la famille la source
des valeurs dont le continent a besoin.
Book Reviews
303.
ANTOINE VERGOTE. Modernité et christianisme: Interrogations critiques réciproques.
Paris: Cerf, 1999.
304.
ZYGMUNT BAUMAN. Le coût humain de la mondialisation. Paris: Hachette Littératures,
1999.
Short Contributions
305.
Loneliness
by SAMUEL O. OKWUIDEGBE ........................................................................................... 71
160
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Uwem Akpan, S.J., Isidore Bonabom, S.J.,
Bienvenu Mayemba, S.J., Odomaro Mubangizi, S.J.,
Alex Muyebe, S.J., Joan Agnes Njambi Matimu,
M.C.,
Jean Pierre Nziya, S.J., Gervais Yamb, S.J.
Editorials
306.
Editorial: When the Son of Man Comes, Will He Find Faith on Earth? (Lk 18:8)
by ALAIN DOME-MBUTU ................................................................................................ 5-7
Articles
307.
Africa’s Priest and Levite
by JOHN-OKORIA IBHAKEWANLAN ................................................................................ 8-15
L’Article relit l’histoire du bon samaritain. Le ‘Qui est mon prochain’ du docteur de la loi se propose à
l’horizon des relations entre l’Occident et l’Afrique, une Afrique battue, saignant, laissée à moitié
morte sur la route de son combat pour la vie, une Afrique portant le lourd poids d’une dette injuste.
L’auteur suggère un argument moral en faveur de la suppression de la dette. Le ‘Va et fais de même’
de Jésus, mettant l’accent sur la compassion comme une exigence de la justice, invite en effet l’Europe
et les Etats-Unis à envisager la suppression de la dette africaine.
308.
The Church as Family of God in the Pauline Corpus
by TONLIEU LUDOVIC LADO ....................................................................................... 16-27
Lorsque les évêques africains au synode de 1994 déclarèrent l’Eglise Africaine comme famille de Dieu,
beaucoup d’Africains reçurent cela comme un model innovatif. L’article considère les sept lettres
majeures de Paul et montre que l'approche de l’Eglise comme famille y a des fondements solides.
L’Eglise de Paul est en effet souvent désignée comme la maisonnée de foi. Tout semble indiquer que
Paul a compris l’Eglise comme une nouvelle famille avec Dieu comme Père, Jésus et les chrétiens
comme fils, frères et soeurs. Cette famille va néanmoins audelà de la simple famille humaine dans la
mesure où la famille dont parle Paul est une famille qui transcende tout lien biologique, social… Par
ailleurs le fait d’avoir le même père et le même Seigneur et frère Jésus ne fait pas à lui seul de tous les
chrétiens des frères et des soeurs. Ils deviennent vraiment frères et soeurs dans la manière dont ils
croient et vivent les uns avec les autres. L’auteur nous fait apprécier à sa juste valeur et situer plus
précisément l’innovation des pères synodaux.
309.
Election: The Heart of the Spiritual Exercises
Les Exercices Spirituels de St Ignace donnent une place centrale à l’élection. Plusieurs étapes doivent
être parcourues, avant que l’élection proprement dite puisse avoir lieu. La contemplation des scènes des
évangiles donne une claire vision des modes de vie qui plaisent à Dieu; les trois méditations qui
préparent l’élection créent la liberté intérieure nécessaire; et enfin des indications concrètes précisent ce
qui est en cause. L’élection elle-même requiert une grande attention aux mouvements intérieurs de
161
by Matthew Charlesworth, S.J. l’âme, et est soumise à différentes conditions. Ce parcours n’est pas une panacée, et certaines
dimensions auxquelles nous sommes sensibles aujourd’hui n’y sont guère soulignées. Mais nombreux
sont ceux qui, en le suivant, découvrent effectivement ce que Dieu attend d’eux.
310.
Catholic Higher Education in a Globalizing World
by DAVID HOLLENBACH .............................................................................................. 45-55
L’auteur suggère que le processus de mondialisation place l’éducation dans des universités catholiques
devant le défi d’une nouvelle vision de communauté et de solidarité dans un monde de plus en plus
intimement interconnecté. La mondialisation se présente alors comme un stimulus pour un plus grand
humanisme chrétien, tâche par excellence de l’Université Catholique. Puisant dans ses énormes
ressources institutionnelles et intellectuelles, l’Université Catholique peut affronter les défis de la
mondialisation en offrant la mondialisation de la solidarité.
311.
The War Between Ethical Universalism and Cultural Particularism in Rights
Discourse
by AQUILINE TARIMO .................................................................................................. 56-64
Le discours sur les droits de l’homme oppose les partisants de l’Universalisme Ethique à ceux du
Particularisme Culturel. Puisant ses arguments dans les deux camps en discussion, manifestant de ce
fait aussi bien les limites que les forces de deux positions, l’article propose de surmonter cette
opposition en tablant sur un concept d’Universalisalité qui serait constuit à partir des particularités
concrètes.
312.
Baptizing the Gun
by UWEM CELESTINE AKPAN ...................................................................................... 65-79
C’est l’histoire d’un prêtre en vacances dans la grande ville de Lagos. Lors d’une randonnée, sa voiture
connaît des ennuis mécaniques. Un bon samaritain s’offre alors pour l’aider. Mais plein de préjugés
pour ‘ces citadins’, le prêtre ne croit pas –et cela jusqu’au dernier moment – à cette aide inespérée et à
la bonne volonté du bon samaritain. N’est-il pas un des nombreux gangsters qui peuplent Lagos? Ne
va-t-il pas y laisser sa peau? L’histoire exploire aussi les méfaits des gouvernements militaires. Mais
au-delà, ‘Baptizing the Gun’ interroge les prismes à travers lesquels nous regardons les autres.
Saurons-nous bâtir sur la confiance, loin de l’image négative de nous-mêmes et de nos peuples que
nous avons fini par intérioriser?
Book Reviews
313.
AGBONKHIANMEGHE EMMANUEL OROBATOR. The Church as Family: African
Ecclesiology in Its Context. Nairobi: Paulines Publications Africa, 2000.
Reviewed by ODOMARO MUBANGIZI .......................................................................... 80-81
314.
ALBERT DE JONG. Mission and Politics in Eastern Africa: Dutch Missionaries and
Reviewed by CHIZA MUKENGERE............................................................................... 82-84
315.
KÄ MANA. Chrétiens et églises d’Afrique. Penser l’avenir: Le salut en Jésus-Christ et
Reviewed by BIENVENU MAYEMBA KUBUTA ............................................................. 84-86
316.
VIVIANE FORRESTER. Une étrange dictature. Paris: Fayard, 2000.
317.
BRUNO SARRASIN. Ajustement structurel et lutte contre la pauvreté en Afrique. La
Banque Mondiale face à la critique. Paris/Montréal: L’Harmattan, 1999.
Short Contributions
162
Fireside Chat
by ISIDORE K. BONABOM ........................................................................................... 90-91
319.
In Search of the Unknown God
by JOSEPH ARIMOSO................................................................................................... 91-92
320.
A Dark Cloud
by JOSEPH ARIMOSO................................................................................................... 92-93
163
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Gervais Yamb, S.J.
Jean Pierre Nziya, S.J.
Joan Agnes Njambi Matimu MC
Sam Okwuidegbe, S.J.
Uwem Akpan, S.J.
Editorials
321.
Editorial: Keeping the Flag Flying
by JOHN-OKORIA IBHAKEWANLAN .................................................................................. 5-6
Articles
322.
Ethics, Forgiveness and the Unforgivable after Auschwitz
by DIDIER POLLEFEYT ................................................................................................... 7-29
Trois paradigmes sont communément utilisés pour expliquer le comportement génocidaire des Nazis, à
Auschwitz. Le premier diabolise les malfaiteurs: il crée un schéma dualiste qui sécurise celui qui
l’emploie. Le deuxième banalise le mal, en le présentant comme un acte d’obéissance à la loi. Le
troisième le moralise, en montrant comment un cadre moral a été créé, qui a rendu possible un tel
comportement. Une alternative à ces trois paradigmes est proposée, sur base du concept des vices
quotidiens, par lequel les méchanismes sont exposés qui sont employés pour sauvegarder une identité
morale, alors même que le mal est commis. Un système moral qui n’insiste que sur ses exigences
externes, sans valoriser son dynamisme interne, peut mettre les gens dans une situation semblable à
celle qui a mené à Auschwitz.
323.
The Desacralization of Nature as the Root of Our Ecological Crisis
by KAKULE MELCHIOR VANZWA ................................................................................ 30-40
La domination que l’homme exerce sur l’univers a désacralisé la nature. Mais la foi suggère un autre
type de rapport avec cette nature. Le Christianisme est-il responsable de l’expoitation abusive qui en a
été faite? L’auteur examine deux idées qui sont censées avoir leur racines dans la foi chrétienne, et dont
l’impact sur le traitement de l’environnement a été néfaste. La nature, d’abord, a été privée de toute
dimension sacrale et de tout mystère; et la révolution scientifique, ensuite, a permis à l’homme
d’étendre son pouvoir sur toute la création. Mais l’auteur montre que ces deux idées ne dépendent pas
du Christianisme. L’exposé se base sur les traditions du peuple Nande de la République démocratique
du Congo.
324.
Theories of Faith Development
by MICHAEL PAUL GALLAGHER .................................................................................. 41-48
Quelles sont les voies suivies dans le développement humain psycho-religieux? L’auteur utilise les
travaux des psychologues qui ont étudié le processus de développement de la foi, et montre que des
stages peuvent être distingués, en fonction des catégories d’âge. Il montre ensuit comment la théologie
pastorale peut tirer profit de cette classification.
325.
De l’évasion à l’engagement. Vivre le christianisme dans la lucidité
164
by Matthew Charlesworth, S.J. by BIENVENU MAYEMBA KUBUTA .............................................................................. 49-59
New religious movements are plentiful in Africa today. But often they are not giving Africans a better
understanding of the Good News of Jesus Christ. Jesus’ incarnation is not meant to turn us away from
earthly reality; it challenges us to bring humanity to its fullness. Faith requires understanding. If it leads
to passivity, to a spirituality that excludes reason, it fails to accomplish its purpose.
326.
The Relevance of Fides et Ratio for African Theology
by CHARLES NYAMITI ................................................................................................. 60-71
Une des leçons que le théologie africaine doit tirer de l’encyclique Fides et Ratio concerne l’usage du
raisonnement spéculatif. Cette méthode de travail n’a guère été utilisée, au cours des deux premiers
stades de développement de la théologie en Afrique. L’encyclique montre l’importance d’une telle
méthode, et réfute les objections qui sont faites, à l’encontre de son usage. Pour progresser, l’Afrique
ne peut ignorer cette méthode, qui apporte une contribution essentielle à l’implantation de la foi.
327.
The Terrestial Jesus and the Celestial Christ: Our Forerunner of Salvation in
Hebrews
La vénération des ancêtres, dans la tradition africaine, intègre la foi en Jésus, que l’auteur décrit comme
le proto-ancêtre. L’étude examine les thèmes employés par l’épître aux Hébreux: le Jésus humain et
divin, prêtre, sauveur, et accomplissement eschatologique. Le contenu propre de ces thèmes est étudié,
et la manière dont ils reflètent les caractères propres du langage symbolique comme, P.Tillich les
distingue. La christologie particulière de l’épître aux hébreux peut avoir un impact direct sur la pensée
africaine.
328.
Theology in the African Instituted Churches
by N. PHILOMENA MWAURA ....................................................................................... 85-98
Dans quelle mesure les nouveaux mouvements religieux en Afrique peuvent-ils contribuer au
développement d’une théologie qui réponde aux besoins du continent? La théologie n’est pas une
prérogative des Eglises établies. Même s’ils n’en sont pas arrivés à une étude systématique, les
mouvements religieux ont eux aussi une théologie vivante, basée sur une expérience de vie et un
contact spontané avec Dieu. Mais ils doivent se garder d’un syncrétisme facile, qui émerge dans
certains mouvements. Cet article est le premier d’une série consacrée aux problèmes de la théologie en
Afrique; ces textes furent présentés lors de la première Semaine Théologique de Hekima College, qui
eut lieu en Janvier 2001.
329.
An Interview with Norman Tanner S.J. ................................................................... 99-107
De Janvier à Mars 2001, Hekima College a eu le privilège de recevoir le P.Norman Tanner SJ,
professeur à l’université d’Oxford, et expert réputé pour ses publications concernant les conciles. Il
nous parle ici de sa carrière académique, et de l’intérêt que l’étude des conciles suscite, partout dans le
monde.
Book Reviews
330.
PATRICK CHABAL AND JEAN-PASCAL DALOZ. Africa Works: Disorder as a Political
Instrument. Indianapolis: Indiana University Press, 1999.
331.
MICHAEL HURLEY. Christian Unity: An Ecumenical Second Spring? Dublin: Veritas,
1998.
Reviewed by NJAMBI JOAN AGNES MATIMU .......................................................... 109-110
Short Contributions
332.
I Am a Fugitive
by JOSEPH ARIMOSO....................................................................................................... 111
165
333.
by Matthew Charlesworth, S.J. The Widow
by K. BOYD NYIRENDA .................................................................................................. 111
166
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Distribution:
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Typesetting &
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Michel Istas, S.J.
Isidore Bonabom, S.J.
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Edoth Mukasa, S.J.
Edward Chakwiya, S.M.M.
Emmanuel Bueya, S.J.
Gervais Yamb, S.J.
Jean Pierre Nziya, S.J.
Jean-Baptiste Ganza, S.J.
Joan Agnes Njambi Matimu, M.C.
Kelechi Egonu, S.J.
Mateso Bahati, S.J.
Patrick Mulemi, S.J.
Sam Okwuidegbe, S.J.
Uwem Akpan, S.J.
Nairobi (Kenya)
Editorials
334.
Editorial: 'So Every Good Tree Bears Good Fruits...' (Matthew 7:17)
by JOHN-OKORIA IBHAKEWANLAN .................................................................................. 5-6
Articles
335.
Theology and the New Religious Movements
by AYLWARD SHORTER ................................................................................................. 7-21
Les nouveaux mouvements religieux se distinguent sur plus d’un point des Eglises établies. Comme le
montrent leurs liturgies et leurs activités, ils privatisent la religion, ce qui représente un premier pas
vers sa sécularisation. Pourtant, ces mouvements rappellent aux Eglises établies que la foi et la liturgie
ne peuvent pas être trop abstraites et ésotériques, trop différentes de la vie ordinaire des gens. Les
Eglises établies doivent raviver la religiosité populaire, et l’intégrer dans leur vie sacramentelle et leur
prière, sans la laisser se perdre dans l’attente de miracles et du merveilleux. Les mouvements religieux
reproduisent, comme dans un miroir déformant, des éléments qui sont présents dans les traditions
authentiques des Eglises, qui doivent en tenir compte pour relever le défi du troisième millénaire. Faute
de quoi, la confusion présente continuera de les affecter.
336.
African Christian Theologians and the Reconstruction of Africa’s Social
Consciousness
by JESSE NDWIGA KANYUA MUGAMBI ........................................................................ 22-39
Quel est le rôle des théologiens africains dans l’effort de reconstruction des communautés et des
nations d’Afrique? Sans prétendre donner des réponses exhaustives, l’auteur appelle les théologiens à
contribuer, dans une perspective oecuménique, à la création de cadres durables, plus justes, et qui
encouragent la participation. Le théologien ne peut se confiner dans son rôle d’expert, dans des
domaines strictement académiques. Pour construire un avenir plus prometteur pour tous, il doit
s’interroger quant à sa responsabilité et à son premier devoir, dans le contexte des communautés de foi
qu’il représente.
167
337.
by Matthew Charlesworth, S.J. La christologie africaine de la libération chez Mveng: Recherche de fondements
by GERVAIS DÉSIRÉ YAMB ......................................................................................... 40-55
In this investigation, the author examines the foundations of the African Christology of liberation
contained in three major publications of Engelbert Mveng. By taking as point of departure the
“operative model of Christ as liberator”, the author bases this christology on the anthropological and
historical liberation by which Christ has rehabilitated Black people. Christ has negated the Black man’s
social, economic, cultural and anthropological impoverishment, and thus restored his fundamental
rights as well as his dignity as God’s child. The article ends with the recommendation to create an
Engelbert Mveng University or Chair, where Mveng’s great contribution to African theology,
anthropology and philosophy, will be taken into consideration.
338.
Theology as Project rather than Test
by PETER SCHINELLER................................................................................................. 56-61
Deux approches de l’étude théologique sont mises en contraste, l’une conçue comme épreuve, l’autre
comme projet. Les avantages et désavantages de chaque approche sont soumis à un examen
approfondi. Le point de départ de la théologie peut être trouvé dans la situation de l’Eglise dans le
monde d’aujourd’hui, comme le fait une théologie conçue comme projet, ou dans la tradition
chrétienne, comme le fait la théologie conçue comme épreuve. Dans un cas comme dans l’autre,
l’étude doit mener à reconnaître la valeur et la nécessité de l’apport de l’autre approche. Les institutions
qui se consacrent à l’étude théologique devraient toutes intégrer des éléments propres à chacune
d’elles. Pour arriver à transformer les cultures à la lumière de l’évangile, comme le demandent les
théologies de la libération ou de la renaissance, des éléments clés de l’approche de la théologie comme
projet doivent être inclus dans les programmes.
339.
Equality and Complementarity: The Trinity and the Woman’s Dignity in Africa
by NJAMBI JOAN AGNES MATIMU ............................................................................... 62-70
La dignité de la femme en Afrique, et la manière dont les hommes la traitent, aujourd’hui et par le
passé, sont examinées à partir d’une connaissance personnelle de la situation de la femme Kikuyu.
Cette réflection est centrée sur les pratiques et les coutumes qui privent la femme de ses droits et de sa
dignité. L’égalité et la complémentarité au sein de la Trinité sont ensuite employées comme modèles
symboliques qui peuvent inspirer l’action: la femme africaine, comme source de vie, peut être
comparée à l’Esprit Saint. Sa douceur et son silence attendrissent les coeurs endurcis, et suscitent une
vie nouvelle.
340.
Challenges Confronting the Church in the 21st Century
A l’aube du vingt-et-unième siècle, l’Eglise n’est plus en mesure d’imposer au monde ses choix et ses
rythmes. Elle doit courageusement entrer en dialogue avec les institutions, les acteurs économiques,
politiques et sociaux, et avec les structures qui peuvent influencer le cours des évènements. L’Eglise ne
peut pas se retirer dans sa tour d’ivoire, et pontifier à tout propos; elle doit prendre part aux débats en
cours, et se montrer prête à adopter ce que le théologien Jean–Marc Ela appelle “un christianisme aux
mains sales”. Elle doit s’associer aux autres structures qui constituent la société humaine, tout en
restant consciente de sa mission propre d’évangélisation.
341.
Church and Liberation in the Thought of Jean-Marc Ela: Essay in Liberation
Theology
by JACQUINEAU AZETSOP ............................................................................................ 77-91
La théologie d’Ela est née de son travail apostolique dans une paroisse rurale du Nord du Cameroun,
où les paysans croulent sous le poids de la misère. Soucieux de donner une réponse aux problèmes de
l'Afrique, Ela s'attelle á penser le rôle que doit jouer l’Eglise dans une Afrique où la dignité du pauvre
est bafouée. Cet article voudrait présenter le modèle ecclésial d’Ela. Pour y aboutir, l’auteur montre
que l’Eglise ne peut jouer son role libérateur dans la société africaine que si elle s’affranchit de tout ce
qui l’empêche de s’affirmer: L’autonomie est une condition sine qua none de la libération. Pour jouer
son rôle libérateur, l’Eglise doit s’organiser en petites les communautés. Le modèle ecclésial d’Ela
affirme la priorité de la vocation baptismale sur la fonction exercée dans l’Eglise.
342.
Issues and Mechanisms in the Evolution of a Successful Marriage
168
by Matthew Charlesworth, S.J. by AUGUSTINE NWOYE ............................................................................................. 92-104
Le psychologue aborde les époux chrétiens avec une certaine idée du rôle que chaque partenaire doit
assumer. Il distingue certaines démarches qui sont nécessaires pour les amener à se compléter
harmonieusement. Les rapports qui se nouent entre les époux doivent être progressivement formés,
dans des comportements qui s’ouvrent à la réciprocité, et évitent toute attitude négative à l’égard de
l’autre. Les types majeurs de partenariat sont analysés, de manière à aider les époux à se situer dans le
processus de constitution du couple. L’approche psychologique de la vie du couple a des incidences
pastorales qui ne peuvent être négligées.
343.
The Kenyan Land Crisis in the Light of Micah 2:1-6
by SOSTHENES LUYEMBE ........................................................................................ 105-116
La pratique commune des politiciens kényans, qui se font allouer des droits de propriété sur des terres
domaniales, est confrontée aux reproches que les prophètes, particulièrement Michée, adressait aux
hommes de son temps. Ces pratiques révèlent l’ineptie des politiciens, et leur inconscience quant à
l’injustice des moyens agressifs employés pour déposséder les gens. Une nouvelle conscience de leur
dignité et de leurs droits doit être rendue aux victimes, et à la société, le sens du bien commun. Pour y
arriver, la voix prophétique doit résonner à nouveau: elle amènera les uns et les autres à aborder les
problèmes d’une autre manière.
344.
The Mary of Mark
by SAMUEL O. OKWUIDEGBE .................................................................................. 117-125
Dans beaucoup de paroisses africaines, une guerre froide est menée, qui oppose les légionnaires de
Marie aux membres des mouvements de renouveau charismatique. Ceux qui mettent en cause la
dévotion mariale, en disant que Marie ne joue pas un rôle essentiel dans l’oeuvre de salut du Christ, se
basent souvent sur l’image assez vague de Marie, dans l’évangile de Marc. Mais est-ce vraiment là ce
que l’évangéliste veut dire? Une analyse méthodique des textes de Marc montre que la christologie de
l’évangile détermine son image de Marie, mais n’en déprécie nullement le rôle dans l’oeuvre de Jésus.
Au contraire, le portrait de Marie, tel que Marc nous le donne, contient une leçon que les
charismatiques aussi bien que les légionnaires feraient bien de méditer.
Book Reviews
345.
STANISLAUS MUYEBE AND ALEX MUYEBE. The African Bishops on Human Rights: A
Resource Book. Nairobi: Paulines Publications Africa, 2001.
Reviewed by ODOMARO MUBANGIZI ...................................................................... 126-127
346.
AMARTYA SEN. Development as Freedom. New York: Alfred A. Knopf, 1999.
347.
JEAN-PIERRE MESSINA. Des prêtres noirs s’interrogent. Quarante ans après, quelle
Reviewed by GERVAIS DÉSIRÉ YAMB .................................................................... 128-130
348.
N. MARY GETUI AND PETER KANYANDAGO. From Violence to Peace: A Challenge for
African Christianity. Nairobi: Acton Publishers, 1999.
349.
SIMON-PIERRE BOKA DI MPASI LONDI. Théologie de l’inculturation: Inculturation de la
théologie. Bien-fondé, enjeux, évolution, réalisations. Abidjan: Inades, 2000.
Reviewed by LUC BONAVENTURE AMOUSSOU ........................................................ 132-133
350.
K. SAMSON GITAU. The Environment Crisis: A Challenge for African Christianity.
Nairobi: Acton Publishers, 2000.
Reviewed by NJAMBI JOAN AGNES MATIMU .......................................................... 133-135
Short Contributions
169
351.
by Matthew Charlesworth, S.J. On AIDS in Africa
170
Director:
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Edoth Mukasa, S.J.
Kelechi Egonu, S.J.
Mateso Bahati, S.J.
Celestine U. Akpan, S.J.
Edward Chakwiya S.M.M.
Alex Muyebe, S.J.
Gervais Yamb, S.J.
Editorials
352.
Editorial: Africa’s Search Is Halting, But We Cannot Despair
by ISIDORE K. BONABOM ................................................................................................ 5-8
Articles
353.
Jonah and Pre-Existing Legends of Sea Monsters (Jonah 1:17; 2:10)
by UWEM CELESTINE AKPAN ........................................................................................ 9-18
L’argument premier de l’article est que le ou les auteurs du livre de Jonas se sont inspirés de légendes
existantes pour créer l’épisode du poisson. Allant de Homère (8ième siècle avant J.C.), jusqu’à Ovide
(premier siècle avant J.C.), l’auteur retrace les sources que ce ou ces auteurs ont pu employer. Le
problème n’est pas purement académique: le livre de Jonas nous montre comment des légendes locales
ont été employées dans la Bible pour convaincre les Juifs que Yahweh est Dieu pour les Assyriens
comme il l’est pour eux, et prêt aussi à pardonner leurs fautes. Comment, en Afrique, souligner la
miséricorde de Dieu, et sa bienveillance à l’égard de tous? L’usage d’histoires et de légendes locales
peut, maintenant comme alors, faire passer ce message.
354.
The Understanding of Liberation Theology in African Theology
by MICHEL ISTAS ........................................................................................................ 19-42
Depuis ses débuts, la théologie africaine s'est efforcée de contribuer à la libération du continent. Mais
chaque décennie a vu l’attention se concentrer sur un domaine différent. Dans les années soixante, le
souci majeur était encore de se défaire des structures coloniales. Dans les années soixante-dix,
l’idéologie du développement a dominé, qui présentait la libération de la pauvreté comme un devoir
chrétien. Durant la décennie suivante, la libération culturelle devint le souci majeur. La dernière
décennie du siècle fut marquée par la lutte contre les systèmes oppressifs, elle-même portée par une
réflexion sur les structures démocratiques. Depuis le millénaire, une spiritualité de la libération semble
se développer, qui ne rejette aucune des approches antérieures, mais veut leur donner à toutes une
nouvelle profondeur chrétienne. Ces différentes manières de comprendre la libération montrent que la
théologie se développe moins en fonction de paradigmes qu’en réponse aux besoins qui sont le plus
intensément ressentis.
355.
Pour une éthique chrétienne de la résistance à partir de l’engagement pastoral de
Mgr Emmanuel Kataliko
by EMMANUEL BUEYA BU MAKAYA ........................................................................... 43-55
171
by Matthew Charlesworth, S.J. Since 1998, Rwandan, Ugandan and Burundian troops, along with the Congolese rebel movements,
have occupied more than half of Congo’s territories. Congolese in Bukavu and its environs have not
known peace; the rebels and their allies not only spread desolation in the area but also death. During
this crisis, Archbishop Kataliko of the besieged city, gallantly denounced the oppression and
challenged the people to authentic reconciliation as well as justice. In the event, the Church played her
prophetic role by resisting the power of evil over good – even if it meant giving up one’s life for the
struggle. In this article, the author explores Archbishop Kataliko’s pastoral legacy.
356.
Ghanaian Nationalism and the Catholic Bishops’ Pastoral Response: An Essay on
Church-State Relationship
by ISIDORE K. BONABOM ............................................................................................ 56-68
Au Ghana, comme dans beaucoup de pays africains, le nationalisme qui s’est développé avant les
indépendances unissait des groupes divers, qui avaient en commun leur opposition au pouvoir colonial.
Une fois acquise l’indépendance, la solidarité de ces groupes s’est affaiblie, pour faire place à un esprit
de compétition. Les mécanismes idéologiques et institutionnels qui par la suite auraient du soumettre
l’accès au pouvoir à un ordre constitutionnel n’ont pu se maintenir. Pourtant, le nationalisme n’a cessé
de se manifester, avec une puissance surprenante. Au Ghana, différentes instances ont fait appel à lui,
et lui ont parfois donné un caractère ethnique dangereux. L’article en présente quelques facettes, et
analyse comment les évêques ont abordé ce problème délicat.
357.
Symbole et eucharistie. La problématique des espèces eucharistiques chez Jean-Marc
Ela et Laurent Mpongo
by JACQUINEAU AZETSOP ............................................................................................ 69-84
Inquiries about the inculturation of the Eucharistic species are not restricted to African theologians.
They mark the contrast between symbolic theology and rationalistic theology; the first one views the
Eucharist as a symbol while the second perceives it as a sign. In order to point out this contrast, the
author of this article compares the stands of two African theologians on the issue – Jean-Marc Ela and
Laurent Mpongo. Through an analysis of symbol, the author shows that inculturation of Eucharistic
species can only be based on an understanding of the Eucharist as symbol.
358.
INADES-Formation: A Builder of the Kingdom of God among Farmers
by ZAORO HYACINTHE LOUA ...................................................................................... 85-99
La plupart des ONGs qui travaillent avec les associations paysannes en Afrique se rendent compte de
plus en plus que tout projet de développement social et économique doit tenir compte des valeurs
culturelles et des aspirations locales. Le décollage social et économique africain ne se fera qu’avec et à
partir des agriculteurs motivés, structurés, conscientisés et formés. La mission d’INADES-Formation
s’incrit dans ce cadre de formation et d’appui aux associations paysannes africaines. A partir de son
expérience personnelle, l’auteur concentre sa réflexion sur l’impact d’INADESFormation sur les
associations paysannes au nord-ouest du Cameroun. Elles sont devenues des communautés de vie et de
dialogue, et fondent un sentiment d’égalité et d’unité.
Book Reviews
359.
DOMINIQUE ARNAUD. Histoire du christianisme en Afrique: Les sept premiers siècles.
Paris: Karthala, 2001.
360.
HOWARD ADELMAN AND ASTRI SUHRKE. The Path of a Genocide: The Rwandan Crisis
from Uganda to Zaire. London: Transaction Publishers, 2000.
361.
VOLKER KÜSTER. The Many Faces of Jesus Christ: Intercultural Christology.
Canterbury: SCM Press, 2001.
Short Contributions
172
The Pilgrim Mind
by JOSEPH ARIMOSO................................................................................................ 107-108
363.
Inter-Net
by MURHULA TOUSSAINT KAFARHIRE ............................................................................ 109
173
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Distribution:
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Michel Istas, S.J.
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Edoth Mukasa, S.J.
Kelechi Egonu, S.J.
Martin Bahati, S.J.
Celestine U. Akpan, S.J.
Jacob Odhoch Okumu, S.J.
Maurice Thierry Manwell, S.C.A.
Conrad Aurélien Folifack Dongmo, S.J.
Ugo Nweke, S.J.
Marcellin Mugabe, S.J.
Paul Christian Kiti, S.J.
Editorials
364.
Editorial: The African Union: Reading the Signs of Hope in Our Continent
by ISIDORE K. BONABOM ................................................................................................ 5-7
Articles
365.
From 'Lesser Evil’ to 'Lesser Good’: Christian Ethics as an Ecclesial Ethics of
Salvation
by ROGER BURGGRAEVE ............................................................................................... 8-25
Une ‘éthique ecclésiale du salut’, comme celle qui est esquissée ici, cherche à situer la miséricorde de
Dieu au coeur de l’éthique, plutôt que comme un appendice qui répondrait après coup à l’insuffisance
du comportement humain. Elle ne confronte pas les croyants à un idéal qui reste hors de leur portée,
mais développe le concept du moindre bien, qui n’abandonne rien de l’idéal, en même temps qu’il tient
compte des limites propres à chacun. N’est-ce pas aussi ce que font les interdits de la Bible: ils ne
prescrivent pas un comportement parfait, mais en précisant ce qui est inacceptable, ils invitent les
croyants à faire preuve de créativité pour exprimer comme ils le peuvent l’amour mutuel qui est requis
d’eux. De plus, une telle éthique situe les croyants dans une communauté, dans et par laquelle leur
comportement devient signe de la présence du Royaume de Dieu.
366.
De la transcendance relative de Dieu à l’insertion sociale des chrétiens: Pour une
Afrique sans turbulence
by BIENVENU MAYEMBA KUBUTA .............................................................................. 26-34
Many people in Africa are faced with the threat of death, brought on by disease, war or some other
factor. Some respond only with fear; others are brought to an ever greater respect for the value of life;
and still others give themselves up to despair. To establish a new social order in such a context requires
a commitment in which people can experience God, not only as transcendent but also as relational.
How can we reconcile the two apparent polarities, where we believe God is deeply concerned about our
everyday situations and yet recognize the fact that he is very much beyond us? In this article, Mayemba
174
by Matthew Charlesworth, S.J. reflects on the theological and anthropological foundation of the relative transcendence of God. He
asserts that our relationship with God necessarily implies a commitment to protect life, to promote
justice and peace, and fight for a culture of abundant life in the continent.
367.
'What Wonderful Stones!': A Historical Grounding of Mk 13:1-2
by PAUL BÉRÉ ............................................................................................................ 35-49
Il est très facile de regarder sans voir ce que nous indique le texte biblique. Aussi, cet article sur Mc
13,1-2 se propose-t-il d’explorer la structure de ces versets, index d’une réalité plus complexe. Il
découvre que le texte oriente l’attention sur la beauté de la pierre de façade du temple de Jérusalem:
une pierre toute spéciale et de très grande qualité. Cette beauté extérieure voilait cependant un système
d’injustice sociale interne au judaïsme d’alors, et dont le temple était le symbole: l’exploitation de la
veuve (cf. Mc 12,41-44) et la connivence avec le système fiscal de l’empire romain. Le verdict de Jésus
sur le temple (Mc 13,2) n’était donc que l’énonciation des conséquences logiques d’un système
religieux qui, au regard du prophète de Galilée, avait perdu de vue l’essentiel, c’està–dire la beauté du
coeur.
368.
L’heure et la gloire dans le quatrième évangile
by MUSENGE RIGOBERT KYUNGU ............................................................................... 50-61
The Gospel of John is known for its symbolic language and its material organization that describe
ultimately the death of the Messiah as his hour of glory. This genitive syntactic link between the hour
(ωρα) and the glory (δοξα) does not appear literally in the Gospel. It is rather conveyed through a
peculiar use of these two concepts: Jesus’ hour to come and his glory to be manifested and seen.
369.
Traditional Africa Beliefs and the Christian Faith in Contemporary Africa
by FAUSTINE MUKASA BINAMUNGU ............................................................................ 62-74
Quand le Christianisme a pénétré en Afrique, il y a trouvé une religion traditionnelle qui permettait aux
Africains d’exercer leur emprise sur le monde, et renforçait leurs liens mutuels. La nouvelle religion a
affaibli les structures sociales existantes, sans proposer d’alternatives. Progressivement, le
christianisme est devenu un instrument, non seulement d’alienation culturelle, mais plus
particulièrement, d’un salut entièrement individualisé. Pour acquérir une nouvelle force aujourd’hui, il
doit assumer la fonction que remplissait la religion traditionnelle, et aider les croyants dans leur lutte
quotidienne pour la survie. Pour y parvenir, il lui faut témoigner de la présence de Dieu en toutes
choses: pour ceux qui croient en Jésus, tout ce qui est porteur de vie est chrétien. Ce n’est qu’ainsi que
la solidarité, la communion, et la responsabilité mutuelle seront renforcées.
370.
Should We Support Nationalism?
by MICHEL ISTAS ........................................................................................................ 75-80
L’Eglise appelle souvent les chrétiens à se mettre au service de la nation. Pourtant, l’idéologie
nationaliste s’est fortement affaiblie en Afrique, suite au déclin de l’Etat et à la détérioration de ses
services. Pour que l’appel de l’Eglise garde sa validité, et puisse effectivement contrer l’ égoïsme
social, il faut que la nature et les fonctions du nationalisme soient bien perçus.
Book Reviews
371.
WASSWA PETER MPAGI. African Christian Theology in the Contemporary Context.
Kisubi: Marianum Press, 2002.
Reviewed by MICHEL ISTAS ....................................................................................... 81-83
372.
AMBA MERCY ODUYOYE. Introducing African Women’s Theology. Sheffield: Sheffield
Academic Press, 2001.
Reviewed by ISIDORE K. BONABOM ........................................................................... 83-85
373.
PAULIN POUCOUTA. Paul, notre ancêtre: Introduction au corpus paulinien. Yaoundé:
Presses de l’UCAC, 2001.
Reviewed by CONRAD AURÉLIEN FOLIFACK DONGMO ................................................ 85-86
374.
JEAN DE DIEU MVUANDA. Inculturer pour évangéliser en profondeur. Des initiations
175
by Matthew Charlesworth, S.J. traditionnelles africaines à une initiation chrétienne engageante. Berlin: Peter Lang,
1998.
Reviewed by MAURICE THIERRY MANWELL............................................................... 86-87
375.
DAVID HOLLENBACH. The Common Good and Christian Ethics. Cambridge:
Cambridge University Press, 2002.
Reviewed by ODOMARO MUBANGIZI .......................................................................... 88-89
376.
MAURICE DULLARD AND IGNATIO ECHANIZ. Trail-Blazers for Christ: What Ought I to
Do for Christ? Gujarat: Gujarat Sahitya Prakash, 2002.
Reviewed by ETHELBERT KELECHUKWU EGONU ........................................................ 89-91
Short Contributions
377.
From OAU to AU
by JOSEPH ARIMOSO......................................................................................................... 92
378.
Cry of the Street Child
by K. BOYD NYIRENDA ............................................................................................... 93-94
176
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Managing Editor:
Distribution:
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Edoth Mukasa, S.J.
Ugo Nweke, S.J.
Martin Bahati, S.J.
Emanuel Bueya, S.J.
Kelechi Egonu, S.J.
Editorials
379.
Editorial: Si vis pacem... (If You Want Peace...)
by EDOTH MUKASA ........................................................................................................ 5-6
Articles
380.
Ecumenism and the Ecumenical Councils
by NORMAN TANNER .................................................................................................... 7-19
Les premiers conciles oecuméniques offrent parfois à la mémoire des chrétiens l’illusion d’une unité
parfaite et sans tension. Une étude approfondie des pratiques conciliaires montre pourtant que ce sont
justement les tensions et divisions réelles qui ont occasionné les conciles, et non le contraire. Dans
cette perspective, on peut apprécier à sa juste valeur le degré d’unité qui règne dans l’Eglise et orienter
avec plus d’optimisme les efforts et la réflexion concernant l’oecuménisme.
381.
La reconstruction comme défi actuel du christianisme africain. Lecture critique de
théologie africaine pour temps de crise de Kä Mana
by EMMANUEL DOVI ................................................................................................... 20-28
The last decades have made reconstruction of Africa an important theme in African theology. Many
have come to discover how such a project of reconstruction cannot be possible without recapitulating
the deep quest of the African theological trends of inculturation and liberation. It is in this light that the
article critically assesses Kä Mana’s book, Théologie africaine pour temps de crise.
382.
Le schisme de 1054: Mémoire et leçons
by PAUL CHRISTIAN KITI ............................................................................................ 29-37
The schism of 1054 is deeply rooted in the wide political division of the Roman Empire and the
different development of theology between East and West. The article underlines some causes which,
brought to our attention, raise different questions dealing with singular and legitimate cultural
traditions in the local Churches.
383.
The Blind Man of Jericho (Mk 10:46-52): Following Jesus on the Way
by EDOTH MUKASA .................................................................................................... 38-45
Le récit de la guérison de Bartimée joue un rôle important dans la structure narrative de l’évangile
selon Marc. Il précède le ministère de Jésus qui entre à Jérusalem, accompagné des disciples encore
177
by Matthew Charlesworth, S.J. lents à comprendre la mission du Messie. En tant que tel, ce miracle présente la situation dans laquelle
les disciples auraient du être au début de la passion.
384.
Social Alienation and Its Solution: Lonergan’s Vision
by ETHELBERT KELECHUKWU EGONU ......................................................................... 46-57
Avec l’esprit systématique qu’on lui connaît, Bernard Lonergan a proposé des outils d’analyse
intellectuelle qui permettent à l’homme moderne de prendre en charge, avec dignité et authentique
liberté, les problèmes qui se présentent à lui. L’article qui suit présente de manière admirable cette
méthodologie appliquée au problème de l’aliénation sociale.
385.
History and the Preparation of Non-Jews for the Fulfilment of God’s Promise of
Salvation
by FESTO MKENDA ..................................................................................................... 58-67
La longue préparation d’Israël au salut promis par Dieu ne semble pas nécessairement placer en
position de défaveur les autres peuples. L’histoire des peuples est en effet secrètement gouvernée par la
grâce divine qui opère dans la large perspective du salut offert à toutes les nations.
386.
Reflections on Vatican II: Interview with Reverend Colin Davies, Former Bishop of
Ngong Diocese, Kenya
by ODHOCH JACOB OKUMU ......................................................................................... 68-71
Book Reviews
387.
CHIDI PETER OKUMA. Towards an African Theology: The Igbo Context in Nigeria.
Brussels: Presses Interuniversitaires Européennes, 2002.
Reviewed by UGO NWEKE ......................................................................................... 72-74
388.
AMBA MERCY ODUYOYE. Beads and Strands: Reflections of an African Woman on
Reviewed by PAUL CHRISTIAN KITI ........................................................................... 74-76
389.
BÉNÉZET BUJO AND MUYA JUVÉNAL ILUNGA. Théologie africaine au XXIè siècle:
Reviewed by MURHULA TOUSSAINT KAFARHIRE ........................................................ 76-78
390.
MUYA JUVÉNAL ILUNGA. L’expérience de la pluralité. Un lieu théologique. Bonn:
Borengässer, 2000.
Reviewed by BIENVENU MAYEMBA KUBUTA ............................................................. 78-80
391.
NORMAN TANNER. Is the Church too Asian? Reflections on the Ecumenical Councils.
Bangalore: Dharmaram Publications, 2002.
Reviewed by PATRICK MULEMI .................................................................................. 80-81
392.
BÉNÉZET BUJO. Foundations of an African Ethic: Beyond the Universal Claims of
Western Morality. New York: The Crossroad Publishing Company, 2001.
Reviewed by EMMANUEL BUEYA BU MAKAYA .......................................................... 81-83
393.
SIMON-PIERRE BOKA DI MPASI LONDI. Théologie africaine: Jésus Christ sauveur pour
Inades, 2003.
Reviewed by LUC BONAVENTURE AMOUSSOU ............................................................ 83-84
Short Contributions
394.
Resuscitate My Land
by JOSEPH ARIMOSO......................................................................................................... 85
178
395.
by Matthew Charlesworth, S.J. Deuil pour un peuple d’enfants
by MURHULA TOUSSAINT KAFARHIRE ......................................................................... 86-87
179
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Peter Schineller, S.J.
Edoth Mukasa, S.J.
Ugo Nweke, S.J.
Martin Bahati, S.J.
Kelechi Egonu, S.J.
Editorials
396.
Editorial: Twenty Years Later
by EDOTH MUKASA ........................................................................................................ 5-6
Articles
397.
Récit de la chute originelle et destinée humaine: Une lecture de Gn 3,1-24
by EMMANUEL DOVI ..................................................................................................... 7-17
398.
The Healing in the Ministry of Jesus: Historical Perspectives
by CONRAD AURÉLIEN FOLIFACK DONGMO ................................................................. 18-33
399.
Reconciled in Christ: Toward a Christology of Reconciliation
by UGO NWEKE .......................................................................................................... 34-47
400.
'But Who Do You Say That I Am?' The Pivotal Mid-term Exam in Mark
by ETHELBERT KELECHUKWU EGONU ......................................................................... 48-60
401.
A Synopsis of the Pauline Theology on Justification: Galatians 2: 15-16 and 5:5-6
by PATRICK MULEMI ................................................................................................... 61-67
402.
For the Common Good: Redirecting Zambian Politics towards Society through
Political Ethics
by M. AUSTIN CHEYEKA ............................................................................................. 68-78
403.
The Zimbabwean Crisis: The Result of Failure to Reconcile
by IGNATIUS ZVAREVASHE .......................................................................................... 79-91
404.
Christianity in a Community of Freedom: An Interview with Professor David
Hollenbach, S.J. ......................................................................................................... 92-99
405.
The Church in Africa in Face of the HIV/AIDS Pandemic: 'Our Prayer Is Always Full
of Hope.' Message Issued by SECAM
by SECAM ............................................................................................................ 100-103
406.
History of Hekima College from a Librarian’s Perspective
by EDWARD MURPHY .............................................................................................. 104-107
180
by Matthew Charlesworth, S.J. Chronicles and News
407.
Letter to the Editor ....................................................................................................... 108
Book Reviews
408.
LAURENTI MAGESA. Christian Ethics in Africa. Nairobi: Acton Publishers, 2002.
Reviewed by EMMANUEL BUEYA BU MAKAYA ...................................................... 109-110
409.
JEAN-PAUL MESSINA. Engelbert Mveng: La plume et le pinceau. Un message pour
Reviewed by PAUL CHRISTIAN KITI ....................................................................... 110-112
410.
C. STUART BATE. Responsibility in a Time of AIDS. A Pastoral Response by Catholic
Publications, 2003.
Reviewed by PATERNE-AUXENCE MOMBE ............................................................. 112-115
411.
PATRICK RYAN. Challenges to Theology in Africa: Proceedings of the Sixth
Reviewed by CONRAD AURÉLIEN FOLIFACK DONGMO ............................................ 115-117
412.
BÉNÉZET BUJO AND MUYA JUVÉNAL ILUNGA. African Theology in the 21st Century:
Reviewed by MUKASA EDOTH ............................................................................... 117-118
413.
THOMAS MALIPURATHU AND L. STANISLAUS. The Church in Mission: Universal
Mandate and Local Concerns. Gujarat: Gujarat Sahitya Prakash, 2002.
414.
JOHN ANTHONY KAISER. If I Die. Nairobi: Cana Publishing, 2003.
Reviewed by MARTIN BAHATI ............................................................................... 121-122
Hekima Review Cumulative Index (no. 1-29)
by MUKASA EDOTH ................................................................................................ 123-144
181
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Editor-in-Chief:
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Typesetting & Artwork:
Printed by:
Ugo Nweke, S.J.
Moka Willy, S.J.
Ugenio Phiri, S.J.
Douglas Manyere, S.J.
Athanas Njeru, S.J.
Dhedya Dominque, S.J.
Gasigwa Fabien, S.J.
Pitroipa Anatole-France, S.J.
Tang Abomo Paul Emile, S.J.
Editorials
415.
Editorial: 20 Years Later: Coming of Age
by UGO NWEKE .............................................................................................................. 5-6
Articles
416.
Antiretroviral Access: Perspective of the Catholic Social Teaching
by PATERNE-AUXENCE MOMBE .................................................................................... 7-22
Depuis 1996 où les traitements anti-VIH ont été initiés, le prix très élevé des antiretroviraux (ARV) a
exclu les personnes vivant avec le VIH/ SIDA dans les pays pauvres de l’accès à ces traitements. Le
haut prix de ces ARV, capables d’améliorer et de prolonger la vie des Sidéens, résulte du fait qu’ils
sont protégés par les lois de la propriété intellectuelle, défendues par l’Organisation Mondiale du
Commerce. Ces mesures commcerciales qui ont abouti à la restriction de l’accès aux ARV soulèvent
des problèmes éthiques, surtout quand cela a pour conséquence la perte de millions de vies humaines
par année. Dans son enseignement social, l’Eglise qui reconnaît le droit à la propriété privée souligne
l’impératif moral de surseoir à ce droit au profit du Bien Commun. La propriété intellectuelle, ou
encore le droit à la propriété privée n’est pas absolu et inconditionel. Il ne saurait être au détriment du
bien commun, ou d’un grand nombre de personnes en danger de mort et sans défense.
417.
Mission as Integral Liberation in Africa
by BENEDICT SSETTUUMA ........................................................................................... 23-36
Pour beaucoup, l’Afrique est un continent sans avenir. Leur conviction s’enracine dans la crise
multidimensionnelle qui en obscurcit les horizons. D’après l’auteur de cet article, la seule manière pour
l’Eglise d’apporter une aide significative au continent africain serait d’y paver le chemin d’une
libération intégrale. Parmi les formes les plus pernicieuses de péché auxquelles une libération intégrale
devrait s’attaquer, l’auteur identifie l’oppression religieuse et psychologique, le fondamentalisme, la
vie dans des conditions infra humaines, la marginalisation ainsi que la pollution atmosphérique. Pour
finir, il en appelle à la foi, a la conversion, à l’élaboration d’un plan d’action clair, à une catéchèse
libératrice et à la redécouverte des valeurs culturelles africaines en vue de parvenir réellement à une
libération intégrale du continent africain.
418.
The Disciple Who Loved Jesus: A Reading of John 21: 15-25
by EDOTH MUKASA .................................................................................................... 37-47
182
by Matthew Charlesworth, S.J. Dans cet article, l’auteur interprète le ch. 21 de l’évangile de Jean dans une perspective qui met en
lumière la figure de Pierre sans toutefois reléguer celle du disciple bien-aimé. Ce faisant, il replace les
deux disciples dans la mission de la communauté du disciple bien-aimé, à savoir rendre témoignage à
l’amour mutuel qui liait Jésus à ceux qui avaient cru en lui.
419.
La Présence de Yahweh au milieu d’Israël (Joël 2: 1-3,21)
by EMMANUEL BUEYA BU MAKAYA ........................................................................... 48-64
The post-exilic Israelites suffered a destructive drought. Based on this historical experience, Joel
invites the people to repent and reassures them of God’s imminent, effective and liberating presence in
their woes. This biblical history presents a paradigm within which the troubles of contemporary Africa
can be understood and dealt with.
420.
Silent Desperation of AIDS Orphans in Africa: A Looming Disaster on the Continent
by ELIAS OPONGO OMONDI ......................................................................................... 65-84
Si, du point de vue médical, la pandémie du sida apparaît comme une véritable catastrophe dans
plusieurs pays africains, ce fléau est encore plus désastreux si on le considère du point de vue social: le
nombre croissant d’orphelins compromet l’avenir des nations africaines, puisque ces jeunes sont, non
seulement exposés à un haut risque d’infection, mais sont aussi exposés constamment à la délinquance
juvénile. Cet article est un plaidoyer en faveur des orphelins dont l’abandon constitue un sérieux
problème moral et social.
421.
The Social Sin of the Osu Caste System: A Search for Social Grace
Le système de caste Osu constitue un péché social d’exclusion et de ségrégation qui s’enracine dans
une vision du monde préchrétienne, à savoir la culture et la religion traditionnelles Igbos. Bien que les
Igbos aient accueilli le christianisme depuis plus d’un siècle, ce péché structurel continue à en
influencer plus d’un. La dimension sociale de la grâce véhiculée par les Eglises chrétiennes peut-elle
apporter une solution à ce problème récurrent?
422.
The African Theologian and the Theological Ministry of the Society of Jesus. An
Interview with Fr. Peter-Hans Kolvenbach, S.J. ..................................................... 99-100
Book Reviews
423.
TARIMO AQUILINE. Human Rights: Cultural Differences and the Church in Africa.
Ndanda: Salvatorianum, 2004.
424.
PETER SCHINELLER. The Church Teaches: Stand of the Catholic Bishops of Nigeria on
Issues of Faith and Life. Abuja: Gaudium et Spes Publishers, 2003.
Reviewed by ODHOCH JACOB OKUMU .................................................................... 102-104
425.
EDWARD MURPHY. A History of the Jesuits in Zambia: A Mission Becomes a Province.
Reviewed by EDOTH MUKASA ...................................................................................... 104
426.
DAVID HOLLENBACH. The Global Face of Public Faith. Washington DC: Georgetown
University Press, 2003.
Reviewed by UGO NWEKE ..................................................................................... 104-107
427.
GERARD O'CONNELL. God’s Invisible Hand. Nairobi: Paulines Publications Africa,
2003.
Reviewed by PAUL EMILE TANG ABOMO ............................................................... 107-108
428.
O. GEORGE EHUSANI. A Prophetic Church. Nigeria: St Pauls, 2003.
Reviewed by ETHELBERT KELECHUKWU EGONU .................................................... 109-110
429.
JOE KOMAKOMA. The Social Teaching of the Catholic Bishops and other Christian
183
by Matthew Charlesworth, S.J. leaders in Zambia: Major Pastoral Letters and Statements (1953-2001). Ndola:
Mission Press, 2003.
Reviewed by PATRICK MULEMI .............................................................................. 111-112
430.
A. FRANCIS EIGO. Ethical Dilemmas in the New Millenium (I). Villanova: The
Villanova University Press, 2000.
Reviewed by MARCELLIN MUGABE ........................................................................ 113-115
431.
PETER KANYANDAGO. The Cries of the Poor in Africa. Questions and Responses for
African Christianity. Kisubi: Marianum Publishing Company Ltd., 2002.
Short Contributions
432.
My Backstreet
by LETTY AWUOR .......................................................................................................... 117
433.
Packaged Misery
by UGO NWEKE ............................................................................................................. 118
434.
Passage, I Plead
184
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Moka Willy, S.J.
Ugenio Phiri, S.J.
Douglas Manyere, S.J.
Amaechi Ugwu Miletus, S.J.
Athanas Njeru, S.J.
Dhedya Dominque, S.J.
Gasigwa Fabien, S.J.
Jean-Clément Nikubwayo, S.J.
Kabamba Nshimbi, S.J.
Pitroipa Anatole-France, S.J.
Tang Abomo, Paul Emile, S.J.
Titus Chilonga, S.J.
Editorials
435.
Editorial: Our Theological Burden
by UGO NWEKE .............................................................................................................. 5-6
Articles
436.
The Resurrection of the Body
by CLIVE DILLON-MALONE ........................................................................................... 7-22
La croyance chrétienne en la résurrection des morts est fermement enracinée dans la résurrection de
Jésus. Dans le cas de Jésus, l’accent est mis sur « le Seigneur ressuscité » et non sur « le corps du
Seigneur », qui est different de l’identité personnelle du Christ qui a vécu avec ses disciples avant sa
mort. La façon dont nous parlons des morts comme « âmes » suggère au moins une séparation
temporaire du corps et de l’âme qui tend à renforcer une compréhension dualiste de l’être humain.
L’usage des termes tels que esprit, âme, corps comme parties de la personne humaine, nourrit cette
confusion.
Cette article discute des problèmes linguistiques et theologiques liés à la signification de notre
croyance en la résurrection du corps, et il examine quelques problèmes et perspectives dans le contexte
de la pensée religieuse traditionnelle africaine.
437.
The Authority of Conscience and the Practice of Religious Obedience
by FESTO MKENDA ..................................................................................................... 23-39
Les êtres humains ont la capacité de formuler des jugements et de prendre des décisions dont ils portent
la pleine responsabilité. Cette responsabilité est exercée à travers ce que nous pouvons appeler la
liberté de conscience. Cette sorte de liberté est un élément constitutif de notre dignité en tant qu’êtres
humains et agents moraux redevables à Dieu seul. Bien que, de manière superficielle, cette liberté de
conscience semble être en contradiction avec l’obéissance religieuse, une profonde analyse révèle que
lorsqu’elle est bien pratiquée, l’obéissance religieuse permet un exercice authentique de la liberté de
conscience à la manière de Jésus. Vécue dans des structures telles que celles de l’obéissance jésuite et
185
by Matthew Charlesworth, S.J. fondée sur les qualités humaines qui nous disposent à l’obéissance, l’obéissance religieuse peut nous
conduire a l’épanouissement humain que nous cherchons au plus profond de notre conscience.
438.
The Church in Africa: An Actor for Social Transformation
Quelle peut être la tâche de l’Eglise quand le Corps du Christ en Afrique est affecté par la pauvreté, le
VIH/SIDA, ou les guerres? C’est à cette question que l’auteur tente de répondre. Il construit sa réponse
à partir du modèle d’Eglise comme ‘Corps du Christ’, ferment agissant et transformant au coeur de la
société Africaine. La tâche transformatrice de cette Eglise au coeur du continent, s’inspirant du
ministère de Jesus en Palestine et de la communauté des disciples qu’il a voulu fonder, se médiatise à
travers ses fonctions royale, sacerdotale et prophétique.
439.
Pauline Understanding of the Resurrection: Its Relevance to Christian Life
by ODHOCH JACOB OKUMU ......................................................................................... 56-63
L’auteur montre que la compréhension de St. Paul par rapport à la résurrection affirme que notre vie
dans le Christ ressuscité, notre identité personnelle, le sens de notre histoire et de notre unité au coeur
de notre existence deviendront capables de transmettrer aux autres la vie et l’amour divin qui
transforment notre pensée et notre coeur.
Autrement dit, notre capacité actuelle de partager la foi en Jesus-Christ, notre effort d’être pour les
autres, une présence eucharistique ne sont qu’une anticipation de la dynamique de la communion et de
notre experiénce totale de la vie et de l’amour qui constitueront notre participation entiére à la gloire de
Dieu.
Entant que telle, la resurrection du corps souligne que l’amour de Dieu, non seulement conduit la
personne au – delá de la mort et á la plenitude de la vie, mais encore transforme la personne entiére
dans la vraie vie divine.
440.
Caring for the Common Roof: Ecological Crisis and Christian Ethics
by JEAN BAPTISTE MVUKIYEHE ................................................................................... 64-76
Parmi les multiples défies auxquels nous sommes appelés à faire face aujourd’hui, il y a celui de
l’écologie. A travers une réflexion bien argumentée et fondée dans la tradition de l’Eglise catholique,
l’auteur fait état de la question en en révélant à la fois les enjeux et l’actualité.
441.
Ideology and Social Praxis in African Christianity
by PAUL EMILE TANG ABOMO .................................................................................... 77-86
L’oeuvre missionaire et l’entreprise coloniale se distinguent comme les espèces d’un même genre. En
falsifiant et en manipulant les symboles de la foi et du mystère chrétien, le monothéisme a été utilisé
comme une ideologie au service d’un système structurellement injuste. Pour perenniser ce système
l’Africain a été eduqué à exalter les valeurs celestes au mépris des realités terrestres. Mais l’incarnation
du Christ est un appel à rencontrer Dieu dans la praxis sociale où Il se révèle comme Dieu de justice et
de liberté.
442.
Hekima College: The First Twenty Years 1984-2004
by CECIL MCGARRY ................................................................................................... 87-93
443.
The Eucharistic Celebration and Our Daily Christian Living
by EDWARD BRADY .................................................................................................... 94-98
Book Reviews
444.
PATERNE-AUXENCE MOMBE. Rays of Hope: Managing HIV and AIDS in Africa.
Reviewed by PAUL EMILE TANG ABOMO ................................................................. 99-100
445.
GEORGE THOTTUNGAL. Aspects of Spirituality. Gujarat: Gujarat Sahitya Prakash, 2004.
Reviewed by FESTO MKENDA ................................................................................ 101-102
446.
DAVID HAROLD-BARRY. Zimbabwe: The Past Is the Future. Harare: Weaver Press,
186
Reviewed by UGENIO PHIRI.................................................................................... 102-104
447.
DESMOND TUTU. God Has a Dream: A Vision of Hope for Our Time. New York:
Doubleday, 2004.
Reviewed by KELECHI M. AHAMEFULA ................................................................. 104-106
448.
ALMA GOTTLIEB. The Afterlife is where We Come from. The Culture of Infancy in
West Africa. Chicago: The University of Chicago, 2004.
449.
R. AUDREY CHAPMAN AND BERNARD SPONG. Religion & Reconciliation in South
Africa. Philadelphia: Templeton Foundation Press, 2003.
Reviewed by UGO NWEKE ..................................................................................... 107-109
450.
REMY BELLER. Life, Person and Community in Africa: A Way toward Inculturation
Short Contributions
451.
Hommage à toi Femme Africaine Prix Nobel de la Paix
by SIMON NSIELANGA ............................................................................................ 111-112
187
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Honoré Bahire, S.C.A.
Jean-Baptiste Mvukiyehe, S.C.A.
Ugenio Phiri, S.J.
Tang Abomo Paul-Emile, S.J.
Nairobi (Kenya)
Editorials
452.
Editorial: Give Them Something to Eat Yourselves
by WILLY MOKA ............................................................................................................ 5-7
Articles
453.
Globalization: A Eucharistic Challenge
by UGO NWEKE ............................................................................................................ 9-23
Aujourd’hui, la mondialisation est un fait accompli. Bien qu’il y ait des raisons suffisantes d’être
critique à l’égard de la mondialisation économique néo libérale, ce phénomène n’est pas
nécessairement un mal. En fait, c’est une création humaine qui a la capacité d’aider les hommes et les
femmes à réaliser leur potentialités humaines entant que des êtres sociaux, appelés à bâtir une famille
humaine unie par la solidarité et la communion des personnes à travers le globe. Comme nous
continuons à célébrer l’année eucharistique (octobre 2004 – octobre 2005), déclarée par le Pape JeanPaul II, cet article propose une approche humaniste, alternative à ce phénomène économique, basée sur
l’eucharistie.
454.
The Sacrament of Penance as a Means of Social Reconciliation
by FESTO MKENDA ..................................................................................................... 24-36
Le Concile Vatican II a lancé un appel pour une révision du rite et de la formule de la Pénitence.
Quoiqu’il y ait eu des tentatives de réponse à cet appel, la pratique de la confession privée reste encore
un moyen inefficace pour la reconciliation, plus spécialement au niveau social. Les récents
développements dans la compréhension du péché comme une réalité sociale, avec des effects tangibles
négatifs, dépassant le cadre privé du pécheur, semble lancer un appel pour une révision de la Pénitence,
susceptible d’aborder, d’une manière dynamique, les conséquences sociales et psychologiques du
péché. Une telle révision vise à conduire à une vraie reconciliation du pécheur avec Dieu et avec la
victime du péché dont il se sent coupable. Diverses expériences africaines, y compris la notion
traditionelle de “justice restorative,” peuvent contribuer au renouveau de la Pénitence afin qu’elle
devienne un vrai moyen de reconciliation.
455.
Paul’s View of the Human Body
by WILLY MOKA ........................................................................................................ 37-44
Contrairement à certains spiritualistes qui exaltent l’âme au détriment du corps, Paul a une vision
positive du corps humain. Il le conçoit comme étant le temple de l’Esprit Saint. Pour lui, le corps du
chrétien appartient au Christ et doit être regardé d’une manière qui respecte sa dignité. Cette dignité
188
by Matthew Charlesworth, S.J. s’oppose à l’immoralité non seulement parce que le corps est le temple de l’Esprit, mais aussi et
sourtout parce que Dieu ressuscitera nos corps au dernier jour. Dans cet article, l’auteur interprète, à la
lumière de 1 Corinthiens 6: 12-20, la vision paulinienne du corps humain et son rôle pour la
glorification de Dieu.
456.
Church Tradition Dilemma on the Worth of the Human Body: St Paul or Plato?
by PAUL EMILE TANG ABOMO .................................................................................... 45-55
La relation entre l’âme et le corps a depuis toujours préoccupé l’esprit humain et reçu des réponses
diverses selon les contextes culturels. La conception chrétienne, ainsi que ses avatars modernes, est
liée, sans s’en distinguer, à la philosophie platonicienne qui exalte l’âme au mépris du corps. Ce
présupposé, repris et développé par St Augustin, fut pendant des siècles la base de toute réflexion
théologique. Pourtant dès le début, l’Apôtre des Gentils fut clair: le corps n’est pas en soi mauvais et
aura même part à la résurrection. Cette intuition fut redécouverte par le Concile Vatican II où
désormais l’Eglise s’unit à tous les efforts contemporains pour la promotion de la dignité du corps
humain. Dans une Afrique pauvre et mal nourrie, il devient donc urgent d’explorer des pistes d’action
contre la faim, au-delà de toute charité et assistance paternalistes.
457.
From Liberation Theology to 'Liberative Theology' in Africa: Some Thoughts
by M. AUSTIN CHEYEKA ............................................................................................. 56-67
L’Afrique noire expériemente actuellement “L’Evangile de la prospérité et de la santé,” répandu par les
églises de réveil. Cet Evangile constitute un puissant discours sur lequel beaucoup de gens construisent
leur vie. Prospérité et santé sont interprétées comme une bénédiction divine. Une telle compréhension
obscurcit le sens du bien commun. Cet article propose un changement de terminologie et de pédagogie,
passant de la théologie de la libération à la théologie libérative afin d’éveiller la conscience sur la
dégradation ontologique dont le people de Dieu est victime.
458.
The Predicament of Child Soldiers in Africa: The Case of Nothern Uganda. Ethical
and Ecclesial Responses
Au nord de l’Ouganda, depuis près de 18 ans, un mouvement rebel opposé au pouvoir en place a forcé
une population de près d’ un million de personnes dans les camps et poussé dans ses rangs environ
20000 enfants comme soldats. Estimée à près de 12000, ces enfants constituent près de 90% des
effectifs de l’Armée de Résistance du Seigneur (LRA). Cet article fait un vibrant écho de la souffrance
silencieuse de ces enfants soldats, dont l’innocence a été volée pour une vie adulte précoce à la merci
de la précarité, des rudesses et de la violence d’une vie de maquisard. Partant du cas de l’Ouganda,
l’auteur essaie de comprendre le phénomène, mondialement répandu des enfants soldats. L’article en
analyse les causes, les dispositions des lois internationales sur la protection des enfants, et enfin
propose des solutions a la fois éthiques et ecclésiales pour endiguer ce problème. Cet article tout en se
faire la voix des sans voix, veut sensibiliser à ce fléau contemporain quelque fois oublié.
Book Reviews
459.
STAN D’SOUZA. Ethical Approaches to Population and Conflict with Special
Reference to Islam. New Delhi: Indian Social Institute, 2004.
Reviewed by JEAN BAPTISTE MVUKIYEHE .................................................................. 85-87
460.
PAUL CHRISTIAN KITI. Du paranormal au malaise multidimensionnel de l’Afrique:
Reviewed by PAUL EMILE TANG ABOMO ................................................................... 87-89
461.
ALBERT DE JONG. The Challenge of Vatican II in East Africa. Nairobi: Paulines
Reviewed by GEORGES ROGER BIDZOGO .................................................................... 89-90
462.
RALPH E. S. TANNER. The Mass: A Study of Belief and Practice in their Cultural
Contexts. Bangalore: Dharmaram Publications, 2004.
Reviewed by FESTO MKENDA .................................................................................... 90-92
189
MATADI GHISLAIN TSHIKENDWA. Au-delà de la souffrance: Une malade témoigne.
Kinshasa: Mediaspaul, 2004.
Reviewed by NDOL JEAN-PIERRE LUZOLO.................................................................. 92-93
464.
PETER EDMONDS. A Companion to the Sunday Missal A B C. Nairobi: Paulines
Reviewed by KEMBOLY MPAY ................................................................................... 93-94
465.
CHRIS MANUS UKACHUKWU. Intercultural Hermeneutics in Africa: Methods and
Approaches. Nairobi: Acton Publishers, 2003.
Reviewed by EMMANUEL BUEYA BU MAKAYA .......................................................... 95-96
466.
NGWESE KOMBI. Vocabulaire des psaumes de supplication Hébreu-Anglais-FrançaisSwahili. Kinshasa: Editions Baobab, 2002.
Reviewed by PAUL BÉRÉ ........................................................................................... 96-97
467.
JEAN-CLAUDE DJEREKE. L’engagement du clergé catholique en Afrique noire. Paris:
Karthala, 2001.
Short Contributions
468.
Débout Afrique !
by BAHATI KANYAMANZA....................................................................................... 100-101
469.
Still in Me
by LETTY AWUOR .......................................................................................................... 102
470.
My Unkind Parents
by LETTY AWUOR .......................................................................................................... 103
471.
We Honour You
by LETTY AWUOR .......................................................................................................... 104
190
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Honoré Bahire, S.C.A.
Jean-Baptiste Mvukiyehe, S.C.A.
Ugenio Phiri, S.J.
Tang Abomo Paul-Emile, S.J.
Brian Banda, S.J.
Loic Mben, S.J.
Yves Menanga Kizito, S.J.
Godwin Mulenga, S.J.
Nairobi (Kenya)
Editorials
472.
Editorial: Silence of Complicity
by WILLY MOKA ............................................................................................................ 5-8
Articles
473.
Les enjeux de la paix dans L’eucharistie
by PAUL EMILE TANG ABOMO ...................................................................................... 9-19
In this article the author tries to find out what can be the contribution of the Eucharist in the peace
building process. Contrary to the Pax Romana, which wanted peace through weapons, Jesus chose, by
his death, to reconcile humanity through non-violence. This is the message at the heart of the Mass and
the ‘do this in memory of me’ reminds us our duty to do likewise.
474.
Justice to the Environment
by M. AMAECHI UGWU ............................................................................................... 20-27
Cet article montre comment les hommes luttent pour réparer les injustices infligées à l’environnement,
en vue de restaurer le respect que nous devons avoir vis-à-vis de la nature. En plus des raisons
scientifiques et économiques présentées comme motivation pour un tel respect et pour la préservation
de notre milieu naturel, l’auteur présente quelques raisons théologiques qui justifient notre engagement
de promouvoir une relation responsible avec l’environnement.
475.
A Church In the Modern World of Africa: The Zambian Experience
Sur base de son expérience pastorale et politique, l’auteur présente “une Eglise Zambienne dans le
contexte de l’Afrique moderne”. Pour parvenir à cette fin, il articule quatre axes essentiels, à savoir, le
contexte de la Zambie, la méthodologie de l’Enseignement Social de L’Eglise, et les leçons qu’on peut
en tirer. Devenir certainement une Eglise dans le monde moderne exige quelque chose de plus que de
brilliants documents. Il s’agit encore de mettre ces documents en valeur dans la vie pratique. L’auteur
invite donc à une lecture des signes des temps à la lumière de l’Evangile, à redécouvrir l’engouement
de la recherche intellectuelle, à une ouverture à la coopération internationale et à faire de l’Eglise un
véritable instrument de paix, de justice et de libération, à partir de ses structures internes.
191
476.
by Matthew Charlesworth, S.J. Ac 5, 1-11; Ananie et Saphire: Lecture exégétique et réflexions théologiques
by NTUMBA VALENTIN KAPAMBU ............................................................................... 43-55
This article deals with the difficult lucan text from the Acts of the Apostles concerning the death of a
couple, Ananias and Sapphira, as a consequence of their attempt to violate the integrity and the
communion of the first Christian community, by a wrong declaration to the Apostle Peter in front of
the whole community. The emphasis of the text is not on God’s mercy but rather on the consequences
of a sin that destroys the community. God intervenes to confirm the power of the Holy Spirit.
477.
Jesus’Hour in the Fourth Gospel: A Reading of John 12:20-36
by WILLY MOKA ........................................................................................................ 56-65
Dans cet article l’auteur explore, de facon systematique, la signification de “l’heure de Jésus” dans
l’Evangile de Saint Jean. En s’appuyant sur la notion hébreux du temps, comme succession des
évenements, il montre que cette “heure” est celle de la mission salvifique de Jésus. L’arrivée des Grecs,
qui marque aussi l’arrivée de “l’heure de Jésus”, symbolize l’accession du monde païen au salut
apporté par Jésus.
478.
War and Victory of the Lamb in the Book of Revelation
by J.M. VIANNEY PALUKU .......................................................................................... 66-82
Cet article traite de la question de la paix dans le livre de l’Apocalypse. Cette question doit être
comprise en relation avec le jugement de Dieu et la victoire de Jésus Christ sur les forces du mal.
L’auteur invite les chrétiens Africains à construire un monde de justice, de paix et d’amour afin de faire
face à la situation de misère et de guerre que connait l’Afrique.
479.
Challenges and Contributions of Medieval Religious Women
by EMMANUEL KABAMBA NSHIMBI ............................................................................. 83-90
Depuis l’époque médievale, les femmes ont joué un rôle important pour la vie de l’Eglise. Mais elles
ont été aussi victimes de fausses accusations. Par exemple, leur engagement religieux a conduit certains
à les accuser d’hérétiques. Pourtant, les femmes ont pris une part active dans la lutte contre l’hérésie.
Aujourd’hui encore, l’Eglise bénéficie des fruits de leur travail. Nous sommes donc invités à
reconnaitre le rôle des femmes dans l’édification de l’Eglise.
Book Reviews
480.
JEAN MARIE QUENUM. Le Dieu de la Solidarité qui vient à l’Africain. Abidjan:
Editions UCAO, 2005.
481.
MATADI GHISLAIN TSHIKENDWA. De l’Absurdité de la souffrance à l’éspérance.
Kinshasa: Editions Mediaspaul, 2005.
Reviewed by NDOL JEAN-PIERRE LUZOLO.................................................................. 93-94
Short Contributions
482.
Paroles muettes
by RICHARD TAMBWE ................................................................................................. 95-96
192
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Fidèle Ingiyimbere, S.J.
Peter Gevera Misee, M.X.Y.
Nicodemus Konza Kioko, M.X.Y.
Nairobi (Kenya)
Editorials
483.
Editorial: Making the Word of God Our Driving Force
by JEAN CLÉMENT NIKUBWAYO ...................................................................................... 5-7
Articles
484.
Rise of Intercultural Biblical Exegesis in Africa
by JEAN-CLAUDE LOBA-MKOLE.................................................................................... 9-22
Dans cet article, l’auteur présente une exégèse biblique interculturelle qui est en train de se développer
sur le continent Africain. Partant des travaux des différents théologiens Africans, l’auteur présente les
diverses formes de ce nouveau courant exégétique. Il démontre que les Africains ne peuvent plus être
utilisés comme terrain d’application des conclusions exégétiques faites par les autres, mais qu’ ils sont
en mesure de participer activement dans l’interprétation des Ecritures à partir de leur culture, de leur
contexte et de leur mode de vie.
485.
Trois clés pour une lecture africaine du Nouveau Testament
by NTUMBA VALENTIN KAPAMBU ............................................................................... 23-32
In this article, the author intends to look for an African way of reading the New Testament. He is
concerned by the question of knowing how the text of the New Testament, though written in another
cultural environment, may still be meaningful for today Africans. He proposes three elements to be
taken into account in the African way of reading the New Testament: to make a genuine and faithful
translation from original text to African languages; to make good use of New Testament symbolism
and worldview and to contextualize the message of the New Testament into African realities.
486.
Jesus, the Way to the Father in John 14:1-14: A Link with the African Situation Today
by GEORGES ROGER BIDZOGO..................................................................................... 33-45
Dans cet article, l’auteur veut démontrer que Jésus, le Chemin qui mène au Père, est aussi la voie que
l’Afrique doit emprunter pour sortir de sa situation difficile. Pour mener à bien cette enterprise, l’auteur
analyse à fond le sens du concept “chemin” dans les littératures grecque et juive, et surtout dans le
context du Nouveau Testament, plus précisement dans l’Evangile de Saint Jean. Il montre que Jésus qui
est le chemin vers la vraie Vie, peut aussi aider les Africains à romprer le cercle infernal qui entoure
leur vie quotidienne pour s’ouvrir à un avenir meilleur.
487.
Justice and Fidelity in Micah’s Prophecy: A Concern for the Poor and the Powerless
in Africa
by PALUKU JEAN-MARIE VIANNEY THALIWATHEKA .................................................... 46-60
A travers cet aricle, l’auteur scrute la prophétie de Michée et montre sa pertinence pour la situation
193
by Matthew Charlesworth, S.J. actuelle de l’Africain. Il montre que le prophète Michée dénonce l’injustice sociale orchestrée par les
différentes classes, notamment les riches, les faux prophètes, les autorités politiques qui, par leurs
actions déshumanisantes, oppriment le pauvre de Yahvé et se font, par le fait même, les chantres de la
corruption soutenue par la loi du plus fort. Michée annonce la condamnation de l’oppresseur et le salut
de l’opprimé. Il exhorte le peuple à pratiquer la vraie religion, celle de l’amour, de la justice et de la
fidélité à Yahvé. Avant de conclure, l’auteur invite l’Africain à repenser sa situation critique d’injustice
et de pauvreté en vue d’une action dynamique et humanisante, fondée sur l’amour de Dieu et du
prochain.
488.
Pauline Qualities of a Preacher of the Word of God and the African Context
by EMMANUEL KABAMBA NSHIMBI ............................................................................. 61-68
Prêcher la Parole de Dieu est une tâche qui exige du prédicateur beaucoup de qualités. Cependant il est
facile de constater que les conditions dans lesquelles nous vivons actuellement poussent certains
pasteurs a compromettre leur mission prophétique d’annoncer la Bonne Nouvelle. Certains gardent
silence devant les maux qu’ils devraient condamner et ainsi se rendent complices par leur silence.
D’autres soutiennent par leur verve des idéologies qui minent notre société. Dans cet article, l’auteur
fait une étude minutieuse de quelques Lettres de Saint Paul et il y puise les principales qualités qui
doivent caractériser un prédicateur authentique.
489.
The Challenging Situation of Refugees: Secular and Catholic Ethical Responses
by JEAN CLÉMENT NIKUBWAYO .................................................................................. 69-83
Le phénomène des réfugiés apparaît comme un grand défi au monde d’aujourd’hui. Cet article tire une
sonnette d’alarme sur la situation tragique que vivent les refugiés et invite à chercher des solutions
durables à ce problème. L’auteur présente les principes qui ont caractérisé beaucoup de pays et
spécialement les pays Occidentaux dans l’ élaboration de leur politiques d’immigration. Il constate que
ces pays ont souvent sacrifié les droits et les besoins des refugiés au profit d’un prétendu respect du
bien-être et de la securité des nationaux. Il plaide pour un engagement plus responsable de la part des
communautés nationale et internationale dans la protection des refugiés et dans l’instauration de la
paix. L’auteur présente les recommandations de l’Eglise Catholique et ses orientations pastorales en
faveur des réfugiés comme une étape significative dans l’amélioration de la situation des réfugiés.
490.
Antiretrovirals If Possible, But Not Necessarily
by MICHAEL CZERNY .................................................................................................. 84-88
Sur base de son expérience de trois ans comme Coordinateur du Réseau Africain pour la lutte contre le
VIH Sida, l’auteur fait une réflection sur l’usage des antirétroviraux. Il note que actuellement les
antiretroviraux sont le principal moyen de faire face au virus du sida dans le corps du malade, et ainsi,
de lui permettre de prolonger sa vie. Mais il fait remarquer que le succès spectaculaire des
antirétroviraux ne doit pas faire oublier qu’il y a d’autres aspects aussi importants qu’il faut considérer
dans l’accompagnement du malade. L’auteur trouve que dans les pays en voie de développement, les
conditions de vie ne facilitent pas toujours un usage effectif des antiretroviraux. Il affirme qu’ une
bonne prise en charge psychologique, morale et spirituelle des malades est aussi d’une importance non
négligeable chez les malades.
Book Reviews
491.
AGBONKHIANMEGHE EMMANUEL OROBATOR. From Crisis to Kairos: The Mission of the
Church in the Time of HIV/AIDS, Refugees and Poverty. Nairobi: Paulines
492.
AQUILINE TARIMO. Applied Ethics and Africa’s Social Reconstruction. Nairobi: Acton
Publishers, 2005.
493.
JEAN-CLAUDE LOBA-MKOLE AND R. ERNST WENDLAND. Interacting with Scriptures in
Africa. Nairobi: Acton Publishers, 2005.
Reviewed by JOSEPH LOÏC MBEN ............................................................................... 92-93
194
494.
by Matthew Charlesworth, S.J. W. NAHASON NDUNG’U AND N. PHILOMENA MWAURA. Challenges and Prospects of
Reviewed by GEORGES ROGER BIDZOGO .................................................................... 93-94
Short Contributions
495.
Cry for Peace
by SIMON NSIELANGA ................................................................................................. 95-96
195
Editor-in-Chief:
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Managing Editor:
Distribution:
Members:
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Aloysius Agbo, S.J.
Chijioke Azuawusiefe, S.J.
Wilfred Mathias Sumani, S.J.
Nairobi (Kenya)
Editorials
496.
Editorial: From the Tower of Babel to Salvation through Christ: The Church in the
Time of Globalization
by JEAN CLÉMENT NIKUBWAYO ...................................................................................... 5-7
Articles
497.
The Biblical Concept of Shalom in the Context of Globalization and its Consequent
Ethical Implications
by DANIEL SYAUSWA .................................................................................................... 8-25
Dans cet article, l’auteur examine la relevance du concept biblique “Shalom” dans le contexte de la
mondialisation. Il souligne que la mondialisation a échoué à plusieurs égards de promouvoir le bienêtre des peuples. Elle a plutôt intensifié la marginalisation et la déshumanisation des individus et des
sociétés. Cependant, grâce à ses interconnections, la mondialisation permet d’être conscient de la
souffrance des autres peuples et ainsi mobilise pour les actions de justice. A cet égard, l’auteur propose
la solidarité comme valeur qui peut contribuer à la réussite de la mondialisation. Il s’appuie sur la
conception de la solidarité telle qu’elle est énoncée dans l’Enseignement Social de l’Eglise pour
incarner le concept de Shalom.
498.
The Inequality of Unwritten Languages: Some Reflections on the Christian Use of the
Vernacular in Eastern Africa
by RALPH E. S. TANNER ............................................................................................. 26-34
Le Concile Vatican II a autorisé l’usage des langues vernaculaires dans la liturgie. Cela a encouragé les
traductions dans la langue écrite. Cependant, quand il s’agit de l’usage des langues vernaculaires qui
n’ont pas d’expression écrite ou qui l’ont connu dans une époque récente, pas mal de problèmes se
posent. L’auteur examine les difficultés liées à la traduction du matériel liturgique dans les langues
non-écrites. Il illustre sa réflexion par des exemples tirés de l’Afrique et des autres parties du monde.
499.
For More Living the Eucharist: A Reading of Pierre Teilhard de Chardin’s Mass on
the World
Dans cet article, l’auteur analyse l’ouvrage de Pierre Teilhard de Chardin intitulé «The Mass on the
World». Dans la première section de l’article, l’auteur indique les circonstances qui ont servi de toile
196
by Matthew Charlesworth, S.J. de fond à l’élaboration de cet ouvrage ainsi que sa place dans les autres oeuvres de Teilhard. Il explique
les différentes subdivisions de cet ouvrage et en fait une analyse critique. Dans la deuxième section,
l’auteur présente les trois étapes de l’Incarnation relatées dans l’ouvrage à savoir le mouvement
descendant, la consolidation horizontale et l’aspiration ascendante. Vers la fin de l’article, l’auteur
montre les implications de cet ouvrage dans la célébration de l’Eucharistie.
500.
Ethics of a Business Manager: Intercultural Exegesis of Luke 16:1-18
by JEAN-CLAUDE LOBA-MKOLE.................................................................................. 51-70
La présente étude vise à examiner si le comportement du gestionnaire raconté dans Luc 16:1-18 peut
servir de modèle dans la gestion chrétienne des biens temporels. L’auteur utilise une approche
interculturelle qui met en dialogue une culture biblique, une tradition de l’Eglise et une audience
contemporaine. A la fin de l’article l’auteur prend position en affirmant que le comportement du
gestionnaire, souvent jugé malhonnête, est à louer parce qu’il découle du désir de solidarité et pas de
l’intention de tricher ou de voler.
501.
Pastoral Implications of Human Right, Legal Norms, and the Protection of Refugees
by FIDÉLE INGIYIMBERE .............................................................................................. 71-84
Le phénomène des réfugiés est un drame humanitaire de notre temps, qui a poussé la communauté
internationale à mettre en place des instruments juridiques pour la protection desdits réfugiés. Ces
instruments juridiques internationaux sont la Convention des Nations Unies de 1951 pour la protection
des refugiés et le Protocole y relative de 1967, mais qui ont été adaptés aux besoins régionaux. A
travers l’exploration de ces normes et règles internationals, cet article essaie de dégager leurs
implications pastorales pour l’Eglise dans son ministère auprès des réfugiés.
502.
HIV/AIDS and the Responsibility for the 'Other' in African Community
by PALUKU JEAN-MARIE VIANNEY THALIWATHEKA .................................................... 85-97
Plutôt que de s’enliser dans une vie solitaire, les Africains clament une vie socialement partagée au sein
de la communauté historique. L’expérience de la vie communautaire africaine identifie l’Africain
comme un être essentiellement situé entre le ‘Je’ et le ‘Nous’. Néanmoins les calamités, les guerres et
les maladies sont des épreuves auxquelles il se heurte, à telle enseigne que son identité devient précaire
et chancelante. En conséquence, les valeurs africaines sont totalement foulées aux pieds. C’est dans ce
contexte que l’auteur s’interroge sur le rapport entre la ‘vie en communauté africaine’ et la ‘sollicitude’
que les Africains modernes manifestent envers les victimes de la‘ maladie du siècle’, HIV/SIDA. Il
invite les Africains à redécouvrir les valeurs traditionnelles africaines de solidarité, d’hospitalité et de
soutient mutuel, en vue de prendre soin des membres souffrants du corps du Christ. Ces valeurs
aideront les Aficains à manifester l’amour du Christ au patient, preuve d’une foi agissante.
503.
The Church and the Pastoral Challenge of Teenage Mothers
by JOSEPH LOÏC MBEN .............................................................................................. 98-107
Comment l’Eglise peut-elle répondre au brûlant problème des filles-mères? Telle est la question à
laquelle tente de répondre le présent article. Les deux premières parties présentent des statistiques sur
le phénomène des filles-mères et la vision de l’Eglise sur la sexualité qui permettent de prendre toute la
mesure de la situation. Pour l’auteur, l’Eglise doit agir à deux niveaux, celui de la prévention à travers
l’éducation sexuelle, et celui de la guérison en aidant la fille-mère à se réconcilier avec elle-même,
avec sa communauté et avec Dieu.
Book Reviews
504.
ELIAS OPONGO OMONDI. Making Choice for Peace: Aid Agencies in Field Diplomacy.
Reviewed by SIMON NSIELANGA ............................................................................ 108-110
505.
JORDAN NYENYEMBE. Fraternity in Christ: Building the Church as Family. Nairobi:
Paulines Publications Africa, 2006.
Reviewed by SIMON NSIELANGA ............................................................................ 110-112
506.
MOUVEMENT INTERNATIONAL DES ETUDIANTS CATHOLIQUES. Être un leader chrétien:
197
by Matthew Charlesworth, S.J. Un parcours de formation spirituelle. Nairobi: Editions Pax Romana, 2005.
Reviewed by NDOL JEAN-PIERRE LUZOLO.............................................................. 112-113
507.
ANEKWE FRANCIS OBORJI. Towards a Christian Theology of African Religion: Issues
of Interpretation and Mission. Eldoret: Amecea Gaba Publications, 2005.
Reviewed by BENEDICT SSETTUUMA ...................................................................... 114-115
508.
NORMAN TANNER. The Church And The World, Gaudium et Spes, Inter Mirifica:
Rediscovering Vatican II. Mahwah: Paulist Press, 2005.
Short Contributions
509.
Paradoxes
by RICHARD TAMBWE .................................................................................................... 119
198
by Matthew Charlesworth, S.J. Issue Number 37 – October, 2007
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Loic Mben, S.J.
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Nairobi (Kenya)
Editorials
510.
"Editorial: 'He Came to Nazara, Where He Had Been Brought up’…(Jesus at
Nazareth; Lk 4: 16-19)"
by BRIAN BANDA ............................................................................................................ 5-6
Articles
511.
Women in Pauline Corpus
by JOSEPH LOÏC MBEN .................................................................................................. 7-20
Le présent article essaie de répondre à la question suivant: l’Apôtre Paul est-il mysogine ? Dans une
analyse lucide des lettres authentiques et deutero-pauliniennes, l’auteur dégage les differentes images et
rôles associées aux femmes dans le christianisme paulinienne. L’ambiguite et l’ambivalence qui s’en
dégagent ont eu une influence durable dans la tradition chrétienne.
512.
A World Without Poverty: A Challenging 'Utopia’ for Christian Faith
by MATHIEU BERE ...................................................................................................... 21-30
What does the belief by some economists and civilsociety organizations in the possibility of a world
without poverty mean for our Christian faith? How does it challenge Christian theologicalimagination,
Christian practice and the Church today? After an overview of the situation of poverty in the world,
this paper attempts to answer this question by proposing a third way of theologizing on poverty,
building, among others, on the strengths of liberation theology.
513.
The Church as Liberator: Towards an African Ecclesiology of Liberation
by MUBANGIZI ODOMARO ........................................................................................... 31-44
African social, political and economic contexts as well as the need for a relevant ecclesiology demand a
new model of Church as liberator. This model calllls for a conversion that embraces structural
transformation. Unjust structures and attitudes that need transformation include ethnocentrism,
cooptation by the state, and apathy. For this model to succeed, the Church has to be in solidarity with
the poor and marginalized, engage in praxis, engage Small Christian Communities and train the clergy
and religious in social analysis. The process of social, economic and political liberation can only be
compl ete if it empowers youth and women.
514.
Contemporary Difficulties with Infant Baptism: Theological and Pastoral Approaches
Oui ou non, faut-ilcontinuer àbaptiser les petits enfants? Telle est la question que cet article aborde en
constatant que des chrétiens catholiques, ballottés par des enseignements divers qui dénient la valeur
sacramentelle àcette pratique, ont tendance àne plus considérer le baptême des petits enfants comme
199
by Matthew Charlesworth, S.J. ilse doit. L’article allie alors des approches anthropologiques, théologiques et pastorales pour montrer
que le baptême des petits enfants revêt toute son importance, àcondition que les parents s’engagent
àéduquer leur enfant d’une manière chrétienne et àle (la) faire grandir dans une communautéqui
promeut les valeurs de l’Evangile. C’est donc une question de “maturité” chrétienne de la part des
parents et de la communauté ecclésiale et pas, comme on le croit parfois, offrir une brèche àla liberté
religieuse.
515.
A Righteousness Greater than that of the Scribes and Pharisees (Mt 5:20):
Righteousness for the Kingdom of God
by EDOTH MUKASA .................................................................................................... 55-66
Book Reviews
516.
AGBONKHIANMEGHE EMMANUEL OROBATOR. Le Sida interpelle le monde Chrétien:
CERAP, 2006.
Reviewed by DÉSIRÉ YAMUREMYE............................................................................. 67-68
Short Contributions
517.
Chemin de Pâques
518.
A Cursed Blessing ?
by WILFRED SUMANI .................................................................................................. 70-72
200
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Michel Segatagara Kamanzi, S.J.
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Zacharie Wasukundi Kahindo, A.A.
Maurice Agbaw Ebai (Diocese of Mamfe)
Aloysius Agbo, S.J.
Tekila Achile Bundangandu, S.J.
Jean Népomyscène Nimwizere, S.C.A.
Nairobi (Kenya)
Editorials
519.
Editorial: 'Prodigal Nations'
by WILFRED SUMANI ...................................................................................................... 5-7
Articles
520.
From the First to Second African Synod of Bishops: Hopes and Prospects for the
Church in Africa
by PIUS RUTECHURA ..................................................................................................... 8-17
This article brings to light the Church’s ‘achievements’ in Africa since the last African Synod. It also
catalogues the challenges dogging the Church in Africa, thereby anticipating the agenda of the next
synod scheduled to take place in 2009. While there are many problems in Africa, the author maintains
that there is still some hope for the continent.
521.
Africa’s Inculturation Theology: Observations of an Outsider
by PAUL GIFFORD ....................................................................................................... 18-34
The existence of ‘African theology’ is no longer a subject of debate. This article reviews the content
and perspectives of African theologians, particularly those from East Africa. It examines the positions
of these theologians on issues of culture, modernity and the public sphere. On the whole, it recognises a
certain romanticisation of the African past and an unconvincing dismissal of some positive
contributions of modernity to the African civilisation.
522.
Suffering and Love: Their Relation in Dorothy Day and Dietrich Bonhoeffer
by PETER DELUCA....................................................................................................... 35-48
This article explores the link between suffering and love in the theologies of Dietrich Bonhoeffer and
Dorothy Day. Inspired by the teaching of Jesus, the two authors argue that Christian love necessarily
involves suffering because Christian love is unconditional. The essay also presents some practical
implications of a ‘suffering love’ for Christian living today.
523.
The Place of the Crucified Christ in a Consumerist Society
by WILFRED SUMANI .................................................................................................. 49-60
This article reflects on the phenomenon of consumerism in the modern world. It explores the social,
spiritual and anthropological dynamics underlying the unquenchable thirst for ‘more’. The essay also
discusses the place of the Crucified Christ in consumerist societies. In fact, the Crucified Christ is
presented as a counter-cultural witness to the unending quest for more material goods.
524.
A Christian Perspective on 'Come-We-Stay' Relationships
201
by Matthew Charlesworth, S.J. by JOSEPH LOÏC MBEN ................................................................................................ 61-69
This article examines the growing phenomenon of cohabitation, especially in urban settings. It also
explores the Church’s position on the issue, linking it with the high premium the Church places on the
institution of marriage. The author then proffers suggestions for dealing with the problem pastorally.
525.
History and Theory of Scripture Translations
This paper argues for the importance of Bible translations through its historical achievements and
theoretical frames of reference. In fact, the missionary expansion of Christianity owes its very being to
translations. The Early Christian communities knew the Bible through LXX translations while the
contemporary Churches continue to use various translations. Moreover, translations participate in
shaping Scripture interpretations, especially when a given interpretation depends on a particular
translation, though a particular interpretation can also determine a given translation. Translation
theories have been developed to clarify how the transactions between the source and the target cultures
are handled. Some of these theoretical frames are discussed in this paper, namely the functional
equivalence, relevance, literary-functional equivalence and intercultural mediation. The historical
overview and the discussion about Bible translation theories have contributed to highlight the role of
Africa in translation history, as well as the impact of E. Nida on translation theories.
526.
The Challenges of Reintegrating Victims of Rape: A Comparative Study of Liberia
and the Democratic Republic of the Congo
by KATHRYN BIRCH .................................................................................................... 82-98
The prevalence and severity of sexual violence as well as its subsequent health and socio-economic
consequences fundamentally change societies. Legal and social dimensions, such as women’s secondclass status in the Congo and Liberia, actually support the use of rape and perpetuate its ruthless
effects. While rape has been recognized as a war crime and a crime against humanity, very little is
known about the protection strategies adopted by victims and their communities’ and how these
strategies impact society. The context in which the violence occurs and the protection strategies
employed by different communities must be better understood in order to develop holistic and effective
solutions for bringing justice to the perpetrators of sexual violence and the care of victims.
527.
'The Call of the King’ and Its Political Implications in Africa
by TEKILA ACHILLE BUNDANGANDU ......................................................................... 99-112
Spirituality is not merely meant to bring about interior transformation; it also has socio-political
implications. This article fleshes out the political implications of the Ignatius meditation on the “call of
the Eternal King,” taking the Democratic Republic of the Congo as a Case Study.
Book Reviews
528.
IMMACULÉE ILIBAGIZA. Left to Tell: Discovering God Amidst the Rwandan Holocaust.
California: Hay House, 2006.
Reviewed by MARCEL UWINEZA ............................................................................ 113-115
529.
AQUILINE TARIMO AND PAULIN MANWELO-A-MANG'WANDA. African Peacemaking and
Governance. Nairobi: Acton Publishers, 2007.
Reviewed by OINDO JOSEPH OUMA ........................................................................ 116-118
Short Contributions
530.
Firing Da Nation!
by ENYERIBE OGUH ................................................................................................ 119-120
531.
The Sigh
by SHETE JOSEPHAT WANGIRA ....................................................................................... 120
202
Editor-in-Chief:
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Managing Editor:
Distribution:
Members:
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Fr. Jocelyn Rabeson Solofonirina, S.J. (co-ordinator)
Maurice Agbaw Ebai (Mamfe Diocese, Cameroon)
Aloysius Agbo, S.J.
Tekila Achille Bundangandu, S.J.
Jean Népomyscène Nimwizere, S.C.A.
Fr. Jocelyn Rabeson Solofonirina, S.J.
Nairobi (Kenya)
Editorials
532.
Editorial: Hope Without Borders
by WILFRED SUMANI ...................................................................................................... 5-7
Articles
533.
'Mystery’ in Saint Paul
by VARGHESE MALPAN ................................................................................................. 8-19
The article begins with a few biographical details of Paul of Tarsus and moves on to an explanation of
the word “Mystery” in general. It then focuses on “Mystery” in Paul with some of its related themes
and perspectives. Subsequently, the question: “How is this “mystery” inexorably linked to the selfmanifestation of God in the person of Christ for the salvation of the human race?” is taken up for
reflection. In dealing with this question the article makes an attempt at contextualizing it in the
backdrop of 21st century Christian experience with a special reference to the situation in Africa. The
article concludes with the affirmation that the mystery of God in Christ is very much alive and active in
the very heart of the world and the challenging mission of hope given to each and every one of us to
transform the world.
534.
Be Reconciled to God (2 Cor 5:20d): Demoting Violence and Promoting Peace
This paper intends to address the issue of violence from Pauline perspectives in order to understand
critically the pastoral letter of John Cardinal Njue on reconciliation (Lent 2008). It proposes some
ethical virtues that can contribute to stop or reduce violence, and promote peace more effectively. To
paraphrase Roger Burggraeve (1991), this contribution addresses the need of a reflective peace ethic.
From a concrete historical context, the reflective peace ethic looks for insights and justifications on
behalf of Christian and human peace promotion activities, based on experiences and critical arguments
that are universally accessible and communicable.
535.
Paul and Women in 1 Tim 2:8-15 and 1 Cor 14:34-35
by SAMUEL SATIELE AND PARFAIT ÉLYSÉ ANDRY NIRINA .......................................... 37-48
This article takes up the controversial subject of Paul’s attitude toward women. It engages in the
exegesis of two texts from the Pauline corpus that deal with women. In the process, the article
highlights both Paul’s positive and negative views about female Christians.
536.
Paul’s Teaching on Solidarity with the Weak (Romans 15:1-6) and its Relevance to
203
by Matthew Charlesworth, S.J. Africa
by OINDO JOSEPH OUMA ............................................................................................. 49-57
Is the Christian message proclaimed by Paul ‘good news’ to Africa at all? This article highlights the
relevance of Paul’s concept of ‘solidarity with the weak’ to the African context characterised by deep
divisions between the powerful and the powerless.The author proposes ‘option for the poor’ as a
Christian response to the existing power imbalances in politics and economics in Africa.
537.
HIV/AIDS: A Challenge to African Values of Life and Solidarity
by FIDÈLE INGIYIMBERE .............................................................................................. 58-70
The HIV/AIDS pandemic, since its arrival on the stage of the human drama, has spawned numerous
crises and controversies, all pointing to one fact: life cannot go on as usual – we need a new vision and
new way of pro-ceeding. This article discusses the impact of the pandemic on the twin values of life
and solidarity so central to Africa.
538.
An African Quest to Appropriate Jesus
by CHIJIOKE AZUAWUSIEFE ......................................................................................... 71-80
How can Jesus, a first-century Palestinian Jew, be Lord and Saviour in and of Africa in the twenty-first
century? This article grapples with this question, exploring the contours of the Jesus of history,
traditional Christologies, and African Christologies. The author singles out Jesus’ compassion for the
poor and the marginalised as the key to unlocking the door through which Jesus makes an entry into the
African context.
539.
Donald L. Gelpi’s Normative Account of Conversion and its Relevance to the
Fihavanana Culture in Madagascar
by MAMY ODON EVARISTE RAKOTONDRAZANANY ...................................................... 81-91
Conversion is a multi-faceted reality. This article uses Donald L. Gelpi’s ‘foundational method’ to
articulate the different faces of conversion: affective, intellectual, moral, religious and socio-political.
The author takes the Malagasy fihavanana culture as a case study.
540.
Mercy as the Depth-Dimension of Forgiveness: Rwanda in Reconstruction
by EMMANUEL FORO ................................................................................................. 92-102
This article explores the place of mercy in the reconstruction of broken relationships in the postgenocide Rwanda. Contrary to the popular view that mercy is incompatible with justice, the author
presents the former as a deep spiritual ingredient giving new meaning to the concept of justice.
541.
'Dans la souffrance, parler et consentir': L’écriture et le mouvement de Job 3
by JEAN-MARIE CARRIERE ...................................................................................... 103-112
After the painful events he received, when the friends come to see him, Job, first, opens the discussion.
His first monologue apparently takes the form of malediction, and this form will change slowly to that
of the supplication in the Psalms. Job engages in a severe critique of the received theology of Israel. He
struggles against his imagination, which tells him to rapidly put an end to the situation. But, actually,
Job has begun to talk: when he finishes his first speech, he gives his consent to what is going to
happen.
Book Reviews
542.
AGBONKHIANMEGHE EMMANUEL OROBATOR. Theology Brewed in an African Pot.
Reviewed by TAMBUDZAI, IGNATIUS ANOONEKWA ................................................ 113-114
543.
LINDA HOGAN. Applied Ethics in a World Church: The Padua Conference. Maryknoll,
NY: Orbis Books, 2008.
Reviewed by CHIKERE CRESCENT UGWUANYI ........................................................ 115-116
544.
J. MICHAEL KELLY. Education: For An Africa without AIDS. Nairobi: Paulines
204
by Matthew Charlesworth, S.J. Reviewed by TITUS CHILONGA ............................................................................... 117-118
545.
CLIVE DILLON-MALONE. With Christ in Scripture. Ndola: Mission Press, 2008.
Reviewed by JEAN NÉPOMUSCÈNE NIMWEZERE ...................................................... 119-120
Short Contributions
546.
Rabbi Saul: Saint or Rebel?
by ENYERIBE OGUH ....................................................................................................... 121
547.
Divine Masterpiece
by CHIJIOKE AZUAWUSIEFE ............................................................................................ 122
548.
His Master Piece
by MWANDO TERRY MUTESHA ...................................................................................... 123
549.
The Sayings of Our Elders
by ITUA OGBEKHILU EGBOR ........................................................................................... 124
550.
A Redeemer How?
by WILFRED SUMANI ..................................................................................................... 125
205
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Matthew Laghaï Bomki, S.J.
George Mtaja Bwanali, S.J.
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Stephen Nzyoki, S.J.
Joseph Nyongesa Wabwire, CSsR
Don Bosco Printing Press, P.O. Box 158, 01020
Makuyu (Kenya)
Editorials
551.
Editorial (1): A Jubilee Year
by MICHEL KAMANZI SETAGARAGA ................................................................................ 5-8
552.
Editorial (2): Quo Vadis Hekima College?
by JOSEPH ODUOR AFULO ............................................................................................. 9-15
Articles
553.
A Panoramic View of 25 Years of African Theology in East Africa: Foundations,
Developments, and Prospects
by LAURENTI MAGESA ................................................................................................ 16-33
There are two possible ways of assessing the origin, growth, and development of African Theology
(henceforth AT). On the one hand, it is possible to do so in a detached, abstract and analytical manner,
as an outsider looking in. But it is also possible to consider the process in an engaged and committed
way, offering a view of the process as a direct participant, from within. From the point of view of
methodology, this approach may be described as more narrative than analytical. For the purposes of
this article, I have opted for this latter method. After a preliminary autobiographical-theological note
indicating the genesis of AT in East Africa in the first section of the essay, I discuss, in the second, the
unique environment for its development provided by providential events during the 1960s and 70s. In
the third section, I outline the contours of the discipline during the last 25 years (coinciding,
incidentally, with the existence of Hekima College). In the fourth and final section, I indicate my hopes
and concerns about the future of this new way of doing Christian theology in this region of Africa.
554.
The Sky is Wide Enough: A Historico-Critical Appraisal of Theological Activity and
Method in Africa
This essay presents and critiques the methods and claims of the principal theological schools and
camps of African theology. While situating them in their historical context, it examines their respective
claims as the best representative or expression of theological activity in Africa. The historico-critical
appraisal of these African theological schools generates some useful lessons on the nature and method
206
by Matthew Charlesworth, S.J. of theological reflection in Africa, particularly the necessity of taking experience and context seriously.
555.
A Traditional Conception of God for the 'Nande' People: Fertile Field for
Christianity?
by PAULIN KAKULE VYAKUNO .................................................................................... 45-61
The “Nande” people, like all African people, were and are still profoundly religious. Nowadays, one
may say without fearing any critique that before contact with Christianity, Christian elements of faith
were present in the “Nande” belief. This article attempts to show how far, the “Nande” Traditional
Religion was a foundation for a relatively easy and massive adherence of the “Nande” people to
Christianity. Thus, it aims at reaffirming the need of exploring the two cultures, that is, the Catholic
Christian culture and the “Nande” culture in order to make true “Nande” Catholic Christians today.
Moreover, it expresses our conviction that the Roman Catholic Church can make good African
Christians in opting for profound “interculturation.”
556.
African Theology: Re-Evangelization, Peace and Development
by SYLVESTER KASIRORI ............................................................................................. 62-71
The present-day situation of the African continent is devastated by socio-political-economic problems
that are linked to religious and social dimensions of life. In the midst of an all pervading despair, where
lie the hope and optimism which the gospel brings, how is “theology” good news for Africa? How can
African Theology help to resolve African problems? To cut the root of these political
misunderstandings and poverty greater attention should be given to the African Theology (Christianity)
as means to solve African problems. Thus the retrieval and modernization of our African cultural
matrix is the necessary route toward healing the political, economical, social and religious misery of
Africa. In this sense, human liberation and development require today shared commitment of members
of all the religious, political, economic and social traditions. Hence an open and constructive theology
of peace and development is a pressing need to foster peace, and development.
557.
HIV/AIDS Induced Suffering in Africa: An Interpretative Reflection from Pauline
Christology
by CHIKERE CRESCENT UGWUANYI ............................................................................. 72-84
Suffering is part of the mysterious realities of life. The efforts to understand it does not remove or
reduce it. Rather, attempts at comprehension help to proffer different views which enable humanity to
accept suffering with hope. In contemporary Africa, the reality of suffering induced by HIV/AIDS is so
evident that one needs deep reflections to appreciate its true import. This is the main task of this article.
I shall explore Pauline Christology as a paradigm of a deeper reflection that attempts to show the
unfathomable level of despair that people live in when one tests sero-positive. For this purpose, I shall
make use of the shared experiences of a Kenyan woman who is sero-positive, and works with people
that are infected. Bringing together Pauline un-derstanding of Christ and the level of suffering shared
by sufferers, we are empowered to be empathetic at a different level that is never talked about in the
popular discussions around the malady.
558.
Innovations and New Trends in Small Christian Communities (SCC's) in Africa Today
by JOSEPH GRAHAM HEALEY .................................................................................... 85-100
Today there are over 90,000 Small Christian Communities (SCCs) in the eight AMECEA countries of
Eastern Africa. Kenya alone has over 35,000 SCCs. The past year has seen innovations in the
development of SCCs in Africa including Highlights of the SCC Practicum Papers, Case Studies of
SCC Involvement in Peace-making/ Peacebuilding and in the Kenyan Lenten Campaign 2009 and
Expanding the SCC Global Collaborative Website. A careful assessment of these experiences can help
chart new trends in the future of the Catholic Church in Africa. This can lead to deeper theological
reflection especially in the context of evolving a contemporary African Christian Theology that
includes African Narrative Theology and the Theology of the Church-Family of God in Africa.
559.
«A qui appartient la terre promise? Une leçon du livre de Jousué»
by PAUL BÉRÉ ........................................................................................................ 101-113
Land seems to cause a great amount of sufferings in Africa. Reading the book of Joshua provides me
with a “parabolic” detour to rethink our relation to the land of our Ancestors. My search on the
interconnectedness of characters in the narrative around the land led me to notice that, since Joshua is
portrayed as the “Second Servant of Yhwh,” the narrative provides the reader with the necessary
207
by Matthew Charlesworth, S.J. information to identify Yhwh as the King of Israel and the Western region of the Jordan as his territory.
No one can claim ownership on it. But anyone who confesses Yhwh’s mighty deeds and lordship,
either from within the land or from without, has a share in it. We thus learn from the book that God
alone can claim ownership on the land or the earth, and he excludes nobody from it. Therefore, what
can be considered in a modern society so sacred as to unite people beyond their diversity?
560.
The Ignatian 'Principle and Foundation' in the Context of Post-Genocide Rwanda
by MICHEL KAMANZI SETAGARAGA ........................................................................ 114-124
This article focuses on the “Principle and Foundation” as found in the Spiritual Exercises of St.
Ignatius of Loyola. It elucidates the centrality and significance of this “exercise” in the whole
understanding of the basis of the Spiritual Exercises. Furthermore, it suggests ways in which the
content of this exercise can be applied in a practical way in daily life. Finally, the article focuses on the
adaptation and the application of this “exercise” in the Rwandan situation especially during this PostGenocide period.
561.
Jon Sobrino's Spirituality of Incarnation: Toward Political Holiness
by ZACHARIE WASUKUNDI-BARBARA ..................................................................... 125-136
This article begins with a few biographical details on Jon Sobrino and moves on to an explanation of
the spirituality of incarnation. According to Sobrino, spirituality means “life with spirit” and spirituality
of incarnation means “vitality of faith.” In this perspective, the spirituality of martyrdom is concerned
with the spirit of sacrifice and self-donation, whereas political holiness deals with “contemplation in
action.” As a practical spirituality, Jon Sobrino’s spirituality of incarnation helps us to propose an
African spirituality of liberation which takes into account the practical, spiritual and incultural
dimensions of liberation.
562.
The Role of Women as Agents and Promoters of Unity, Peace and Reconciliation in
Kenya
by C.A. MUMMA MARTINON .................................................................................. 137-146
One of the major challenges we continue to face at the close of the twentieth century is the
achievement of genuine lasting world peace. In the past, the effects of war were limited, but today our
potential for destruction is beyond imagination. In many parts of the world, local and regional conflicts
are causing misery to millions, and have potentially far-reaching global consequences. Kenya,
especially during the political crisis has not been an exception to the above phenomenon.
The paper starts from the notion that there has not been enough integration of gender perspectives into
peace processes and conflict resolutions. The Paper therefore, attempts to analyze the gender –specific
effects of the post Kenyan Election Crisis on women and girls, who are both victims and perpetrators
of violence. It also gives recommendations on how the status of ordinary women in this country can be
enhanced, especially by the Church when dealing with peace, unity and security. In doing so, the paper
emphasizes the pro-active roles women can play as peace builders and how governmental and
nongovernmental organizations (NGOs), the politicians, church leaders and the general population can
take advantage of this and pay greater attention upon building women’s capacities in order to better
participate in peace building processes.
563.
Lysistrata in Chains: Medical Ethical Analysis of Female Circumcision in Kenya
by ENYERIBE OGUH ................................................................................................ 147-156
Although female genital mutilation has been outlawed in Kenya and opposed by civil society as an
abuse of the right and human dignity of girls and young women, yet the practice continues unabated,
albeit secretly in some parts of Kenya. Through a contextual exposition of the intricacies of female
circumcision as practiced in Kenya and also in some other parts of Africa, the paper closely analyzes
its medical ethical implications as well as proposes some interventions that can be meaningful in
understanding and addressing the negative aspects of the practice today while retaining its inherently
positive values.
564.
Redefining Motherhood/Mothering in African Urban Centers: The Case of Cameroon
by JOSEPH LOÏC MBEN ............................................................................................ 157-169
The present essay tries to present the main features of mothering in present day Cameroon. Starting
with traditional images drawn from Cameroonian and biblical traditions, the author shows that
208
by Matthew Charlesworth, S.J. motherhood is held in high esteem in Cameroon. Then, he uses the feminist critique to show how the
concept of mothering has been abused and used against women. The last part serves in surveying
features as childrearing, transmission of values, danger of anonymity, and the dissociation between
mothering and marriage.
Book Reviews
565.
AQUILINE TARIMO AND PAULIN MANWELO-A-MANG'WANDA. Ethnicity, Conflict, and
the Future of African States. Nairobi: Paulines Publications Africa, 2008.
Reviewed by MOSES OWADE-WERE....................................................................... 170-171
566.
PETER KNOX. AIDS, Ancestors and Salvation: Local Beliefs in Christian Ministry to
the Sick. Nairobi: Paulines Publications Africa, 2008.
567.
KRISTIN M. SWENSON. Living through Pain: Psalms and the Search for Wholeness.
Texas: Baylor University Press, 2005.
Reviewed by NDOL JEAN-PIERRE LUZOLO.............................................................. 174-175
568.
PETER I. GICHURE AND DIANE B. STINTON. Religion and Politics in Africa: Theological
Reviewed by SHETE JOSEPHAT WANGIRA ............................................................... 176-177
Short Contributions
569.
Take time
by FRANCIS MUHANGI.................................................................................................... 178
570.
Demain sera plus beau qu'avant
by SYMPHORIEN PYANA MWAMBA .......................................................................... 179-180
571.
Be All for AIDS !
by FRANCIS CHISHALA CHISEMBE .................................................................................. 181
572.
My Home
by MWANDO TERRY MUTESHA ...................................................................................... 182
573.
Interview with Father Engelbert Mveng, S.J. (Translated from His original French
Interview in № 1 (1988), 61-70)
by JOHN BAPTIST ANYEH-ZAMCHO ......................................................................... 183-185
In the chapel of Hekima College, behind the altar, there is a magnificent painting conceived by Fr. E.
Mveng, SJ and executed by Mr. Stephen Lobalu. Here is in summary the way E. Mveng interpreted it
to the reader of Hekima Review, twenty years ago.
This painting is in fact a triptych. In the centre, we have the crucified and risen Christ with Mary and
John; on the left the multiplication of the loaves; on the right the turning of water into wine. These
three signs are expressed in the African context of poverty and solidarity. Indeed the crucified and risen
Christ represents the poor of all over the world and the “One” who comes to help and liberate the
needy, the hungry, the exploited, etc. The whole painting is rooted in the key threefold theme of the
author: life, suffering and death, which sum up the whole human experience. Without doubt, African
Christians need to be initiated in order to appreciate this painting because of their cultural alienation.
Hekima Review Cumulative Index (no. 1-39)
209
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Chikere Ugwuanyi, S.J.
Mathew Laghai Bomki, S.J.
George Mtaja Bwanali, S.J.
Stephen Nzyoki, S.J.
Joseph Nyongesa Wabwire, CSsR
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
574.
Editorial: The Second Synod for Africa: A New Pentecost, A New Road to Emmaus
by MICHEL KAMANZI SETAGARAGA ................................................................................ 5-7
Articles
575.
The Second African Synod: Challenge and Help for Our Future Church
by PETER J. HENRIOT .................................................................................................... 8-18
The Second African Synod is a process that includes preparation, meeting and implementation around
the theme of “The Church in Africa in Service to Reconciliation, Justice and Peace.” The meeting at
the Vatican in October 2009 produced a Message as well as a set of Propositions to assist Pope
Benedict XVI to write a final Letter. High points of the meeting included emphases on hopefulness,
spirituality, Church social teaching, public leadership, women, and HIV and AIDS. The challenge of
the Synod process is to balance a political engagement with a spiritual foundation. Synodal documents
legitimate the “faith and justice” emphasis of the Jesuits and the Church in Africa. But stronger stress
needs to be put on the “option for the poor.”
576.
Ce que l'on pourrait attendre du Deuxième Synode pour l'Afrique
by BÉNÉZET BUJO ....................................................................................................... 19-29
Pope John Paul II had the idea of convoking a second Synod for Africa. Benedict XVI concretized that
desire. The preparatory documents aimed at bringing to the fore the pressing problems of Africa in
matters of Justice, peace and reconciliation. While the initiative is good, and the process engaging, one
wonders if the method employed in reflecting on this important theme could not have been better. It
would have been better if the underlying factor of African problems was given the weight it required.
Unfortunately in the discussions of the Synod, this underlying factor was glossed over. For Bénézet
Bujo, the underlying factor is life. It is in relation to life that the symptoms of reconciliation, justice and
peace can be discussed with greater insight. One may wonder why the Second Synod missed out on
this underlying factor. It is because the African Church has not yet fully appropriated the First Synod
for Africa, which came out with the theme of the African Church as a Family of God. The link in the
family (between ancestors, the living and unborn) is the link of life and continuity of life. Thus, even
though many speakers alluded to this African ecclesiology of family, it was not fully explored as the
210
by Matthew Charlesworth, S.J. support for the reflection on Peace, Justice and reconciliation. In this way, the Synod touched on the
outer problems of Africa but not its roots.
The root of the African crisis is the “killing” of life. Life, understood as having vital force, has the
elements of reconciliation, peace and justice as its appendage. If people are unjust, unreconciled or
unpeaceful, it is because they have relegated to the back the sacred nature of life held in traditional
Africa. It is really unfortunate that the theme of life which the Lineamenta briefly and timidly raised
was not discussed at the Synod. If issues were discussed in the perspective of life, one would
understand better other life affecting issues, like the media where words are manipulated against life.
One would appreciate the issue of women whom African cultures consider as the bearers and
custodians of life. One would also understand the issue of sorcery which ruins life.
Given the fact that the Synod did not have the African perspective of life in its discussion, it treated the
problem of sorcery in Africa by simply recommending exorcism and particular pastoral programs.
However, to be a sorcerer is to do anything that inhibits life. This means that any member of the
community is a potential sorcerer, and becomes one effectively if the person puts in practice anything
that destroys the life of others and the community. From this perspective, all those who make life
unlivable are sorcerers. This means that even before being unduly preoccupied with the extreme form
of sorcery, one needs to be concerned about the spirit of sorcery that exists in the human community as
well as in the Church.
One other reason why the Synod missed out on the root cause of African problems is that Africans use
Western systems and paradigms for reflecting on their problems. The most obvious one is the language
of analysis which determines the use of concepts. The consequence of employing foreign methods is
that there is superimposition of problematics and solutions. In order for Africa to come out of this
quagmire, there is a need to talk about inculturation that is not restricted to the religious domain. There
is a need to understand that the concept of family is larger and more elaborate than the Western nuclear
families. The implication of being in a large and extended family is also felt differently. For example, a
politician would have no qualms of consciences using public resources for the members of his ‘family’,
because the idea of private property in Africa means that one holds the riches on behalf of the clan or
family. The trouble is that modern African Christians and non-Christians alike use the modern concepts
as a façade while the African traditional cultures and systems of thinking weigh in only at crisis
periods, and usually carry the day.
For the Synod to be a real second Pentecost, the Spirit needs to influence life and, from it, bring to the
fore the various ramifications of life. The spirit will bridge the gaps that exist in life. It will renew life
and will form the basis for reconciliation, justice and peace. If the Synod underlined this aspect of life,
then the theologians and the faithful would have deepened the points made by the Synod Pastors whose
primary concern was to trace pastoral directives.
577.
The Second African Synod: Random Thoughts on a Process
The process of the Second African Synod, under way since 2005, on “Reconciliation, Justice and
Peace” has evoked various reflections from all over the African continent and elsewhere in the world,
and will certainly elicit more, now that the assembly is over. What I am offering in this contribution is
simply some thoughts that have been going on in my mind as I have read, reflected, and discussed with
others about this process up to the present time. Specifically, I ask what the benefits of the Synod – in
its concern for justice and peace – might be for the future of the Church and society in the continent.
How are we to continue going about the synodal process subsequent to the assembly-event so as to
capture the Synod’s greatest potential? The random reflections below target some of these issues in the
light of the Synod’s Lineamenta, Instrumentum Laboris, final message and propositions.
578.
The Context for the Emergence of African Christian Identity: An Africa Reconciled to
Christ
by UDOCHUKWU MATTHEW UGORJI ............................................................................ 44-52
An important goal of the development of African theologies and specifically African Christologies is
the articulation of a religious, social and cultural worldview and conceptual framework which lends
itself to the realization of that integrated identity which is truly African and truly Christian, and hence,
African Christian identity. The fruit of genuine evangelization is the realization of a community of
people reconciled to Christ, to one another and to the world. African theologies and specifically
Christologies are important means of evangelization. African Christologies will achieve their goal of
211
by Matthew Charlesworth, S.J. forging African Christian identity, i.e. an Africa reconciled to Christ, if it takes seriously the
contemporary African context. This African context from which African Christian identity emerges can
be understood from four integral perspectives: i) Very Religious Africa, ii) Africa, a Home to Rich
Cultural Values, iii) Divided Africa and iv) Suffering Africa.
579.
African Christians and the (Re-)Evangelization of the West
by PAUL KALENZI ....................................................................................................... 53-66
It will be recalled that the theme of the first African Synod was “The Church in Africa and Her
Evangelizing Mission toward the Year 2000: ‘You will be my witnesses’ (Acts 1:8).” The main
concern then was the Church’s mission to evangelize in Africa, a continent where, in the main,
Christianity was a young religion and Catholics only represented 14% of the total population. In the
just ended Synod, the call for evangelizing Africa by Africans has been renewed. Given that the second
African Synod recognizes the steady growth of the African Church in members and clergy, should the
African Church not consider evangelizing those parts of the world where the Christian faith is on the
wane? With Pope Benedict XVI, the article that follows considers the second Synod an opportune time
to renew evangelical zeal and extend this zeal to the postmodern world.
580.
Une église par temps de crise: Que peut être le rôle de l'Eglise Catholique
aujourd'hui au Burundi?
by FIDÈLE INGIYIMBERE .............................................................................................. 67-79
After more than a decade of war, Burundi is living one of his most important historical moments as it is
engaged on the way of reconstruction and reconciliation. This has to do with the economic, social and
political infrastructures, but also the psychological and spiritual healing. In such an endeavour, what
can be the role of the Catholic Church in Burundi? « Une Eglise par temps de crise. Que peut être le
rôle de l’église catholique aujourd’hui au Burundi ? » is a tentative to answer this question, through
three main parts. The first is a quick historical sketch in order to set the scene, while the second
examines what the Catholic Church has done in the past (especially from 1993). The third then reaches
the core of the matter, suggesting some main areas where the Church, drawing from her tradition and
wisdom, can contribute to the present task of reconstruction and reconciliation in Burundi.
581.
Towards an Ethics of Discipleship for the Modern World: Nelson Mandela, Desmond
Tutu and Wangari Maathai
by SIMON NSIELANGA ................................................................................................. 80-95
In this article, the author argues that virtuous ethics is an imperative for our modern world which faces
the challenges of injustice of race and the degradation of environment. In order to build a peaceful
humanity, the world must rediscover ethical virtues of justice, peace, forgiveness and the respect of
nature. Jesus calls his followers to teach and live these virtues. Nelson Mandela’s, Desmond Tutu’s and
Wangari Maathai’s virtuous lives help us to respond to the question of injustice of race and the
degradation of environment. A harmonious world is possible when each individual does good to
neighbor and when each of us views nature as an integral part of our common humanity.
582.
Imago Dei as The Basis For Human Dignity
by CHIJIOKE AZUAWUSIEFE ....................................................................................... 96-106
This paper situates the foundational understanding of and the value for human dignity on the principle
of the imago Dei (image of God). Human beings are created in the image and likeness of God,
therefore their dignity which is inherent on this image should be valued and respected. The paper
reviews the scriptures and the Church’s tradition, especially the Second Vatican Council documents, to
illustrate how the Church’s perception of imago Dei has shaped its understanding of the dignity of the
human person over the centuries. Despite a momentary attack of the Modern Era on imago Dei the
review highlights that the theme of imago Dei has been central to biblical revelation and to the
Christian anthropology of the Fathers of the Church down to Vatican II and beyond.
583.
Making the Right Choice: Immediate Preparation for 'Election' in The Spiritual
Exercises of St Ignatius of Loyola
by CHIKERE CRESCENT UGWUANYI ......................................................................... 107-119
St Ignatius of Loyola, the founder of the Society of Jesus (Jesuits), left The Spiritual Exercises for the
Church. It is a manual where he noted down his spiritual experiences for the purpose of those who may
212
by Matthew Charlesworth, S.J. want to share in it. This manual forms the heart of what is called Ignatian spirituality. One of the
hallmarks of the manual is the Election: a way of discerning and discovering God’s will for someone
and what type of vocation God may be calling someone to. This hallmark is very central in The
Spiritual Exercise that one can actually say that all the prayer exercises are geared towards making the
right Election. This paper wants to meditate on the immediate preparation for the Election. My thesis is
that Ignatius was very careful and smart in proposing exercises to ensure that anyone who follows the
instructions will make a correct Election. The immediate preparation is centred on three things: Two
Standards (2S), Three Types of Persons (3T) and Three Degrees of Humility (3D). This paper will
scrutinize these concepts in details; explain their dynamics and how they set the stage for the act of
Election. Since The Spiritual Exercise is meant to be done and not read, emphasis shall be laid on how
to give the exercises on immediate preparation. Finally, since the fruits of the Exercises are coloured by
personal history and experiences, I shall draw some insights from my own experience of these
immediate preparations. This is done as an invitation to retreat directors to pay attention to the
individual context of the retreatant who is trying to make the Election.
584.
Enhancing the Role of the Church in Conflict Transformation in Africa
by ROBERT MUDIDA ............................................................................................... 120-131
This article explores how the role of the Church in conflict transformation can be enhanced in the
African context. The conceptual underpinnings of conflict transformation are first considered. It is
argued that the Church has a unique role to play in conflict transformation because of the healing that it
can promote in deeply divided societies. The role of the Church in promoting truth, justice and
reconciliation is emphasized in the context of her role as a track two conflict manager. Specifically, the
article analyses how the Church can assist in personal, relational, structural and cultural transformation
to nurture deep-rooted peace in African societies. It blends a discussion of the mission of the Church
with insights from conflict transformation to discuss how the Church can be of greater service in
Reconciliation, Justice and Peace as envisaged in the 2009 Africa Synod of Bishops.
585.
Beyond Pacifism from Outside and Power-Mediation: The Challenge of
Reconciliation and Peacebuilding in DR Congo
From a theory of reconciliation grounded in both religious and secularist traditions, this article
addresses the challenge of peacebuilding and social reconciliation in DR Congo. It critically analyzes
the Congolese peace efforts mostly based on the pacifism from outside and military interventions, and
advocates for a community-based approach of peacebuilding and social reconciliation by formulating
the role of the Church in this specific matter.
586.
The Amnesty Paradigm in Conflict Resolution: The Case of Northern Uganda
by RICHARD AUGUSTINE KAKEETO ......................................................................... 145-157
When damage has been done as a result of war, amnesty for perpetrators may be an unthinkable option.
Accountability through the legal justice system aimed at conferring retributive justice seems more
attractive in such circumstances. This article makes a case for amnesty in the Northern Uganda
Situation regardless of the alleged and documented atrocities of the LRA but asserts that the fear for
impunity could be mitigated by a truth telling process. The case for amnesty is strengthened by the
inherent defects, in the legal justice and penal system which this article explores, by which sustainable
conflict resolution is not attainable.
587.
Achieving Justice without Bullets and Bloodshed: The ABC of Nonviolent Direct
Action
by ENYERIBE OGUH ................................................................................................ 158-171
It is right to defend one’s rights and to seek justice when gravely wronged. But the trouble lies on the
means to this end. Whereas some support the use of violence or “any means necessary” to attain
justice, others back the option of nonviolent direct action. The former in the view of this paper is rather
mean and tends to embed spirals of hatred and makes justice appear like a matter of “might is right”
and winner-take-all. Conversely, this paper advocates the means of nonviolent direct action as morally
superior to violent action in achieving justice without fatalities.
Book Reviews
213
WAITHAKA WAIHENYA AND NDIKARU WA TERESIA. A voice unstilled: Archbishop
Ndingi Mwana a Nzeki. Nairobi: Sasa Sema Publications, 2009.
Reviewed by SHETE JOSEPHAT WANGIRA ............................................................... 172-173
589.
LAURENTI MAGESA. Anatomy of Inculturation: Transforming the Church in Africa.
Reviewed by LAWRENCE ACHAL KYALIGONZA ...................................................... 174-175
590.
EMMANUEL VANGU VANGU. Théologie africaine et Calvaire des peuples: La
spiritualité africaine en question. Nairobi: L'Harmattan, 2008.
Reviewed by ETIENNE SENYUY MBORONG ............................................................. 176-178
591.
MOKGETHI MOTLHABI. African Theology/Black Theology in South Africa: Looking
back, Moving on. South Africa: UNISA Press, 2008.
Reviewed by FRANCIS CHISHALA CHISEMBE .......................................................... 179-180
592.
SAMUEL OYINLOYE KOLADE ABOGUNRIN. Biblical View of Sex and Sexuality from
African Perspective. Ibadan: M. Alofe Nigerian Enterprises, 2006.
Reviewed by MATHEW BOMKI LAGHAÏ .................................................................. 181-182
593.
DARYL COLLINS, JONATHAN MORDUCH, STUART RUTHERFORD AND ORLANDA RUTHVEN.
Press, 2009.
Reviewed by CHRISTINE MWANGI WAIRIMU .......................................................... 183-184
594.
ROBERT DANIELUK. Œcuménisme' au XIXe siècle: Jésuites russes et union des églises
historicum Societatis Iesu, 2009.
Short Contributions
595.
The African Child
by ENYERIBE OGUH ....................................................................................................... 187
596.
On That Stormy Night
by ENYERIBE OGUH ................................................................................................ 188-189
597.
Confusion
by MARCEL UWINEZA ............................................................................................. 189-190
598.
Believe in Yourself
by GILBERT FUNGAI BANDA.................................................................................... 191-192
599.
Walking Alone
by ZOLANI KUPE ............................................................................................................ 193
600.
The Match
by FRANCIS CHISHALA CHISEMBE .................................................................................. 194
601.
Aftermath
by SHETE JOSEPHAT WANGIRA ....................................................................................... 195
602.
A contre courant
603.
A Child to God
by MWANDO TERRY MUTESHA ............................................................................... 197-198
214
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Chikere Ugwunayi, S.J.
Norbert Litoing, S.J.
Raymond Tangonyire, S.J.
Marcel Uwineza, S.J.
Gilbert Fungai Banda, S.J.
Ettienne Mborong, S.J.
Jacob Barasa, A.A.
Diedonné Bomalose, S.M.M.
John Tanyi Mabusu
Charlie B. Chilufya, S.J.
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
604.
Editorial: 'Rejoice in the Lord Always, Again I Say Rejoice' (Philippians 4:4)
by CHIKERE CRESCENT UGWUANYI ................................................................................. 5-7
Articles
605.
The Priest, Minister of the Kingdom of God in a Protean Generation
by NORBERT LITOING .................................................................................................... 8-17
Jesus Christ came into our world with a vision, that of spreading the fire of the Kingdom of God. He
has entrusted this vision to his followers. Priests, who act in persona Christi, are ministers of this
Kingdom. How can they live up to the expectation of their calling in a world characterized by what the
psychohistorian Robert Jay Lifton calls the “protean style”? Such is the question to which this article
attempts to give an answer, presenting the fact of being a contemplative critic as the ministerial
approach that best answers today’s challenges.
606.
L'appel à la consistance: Pistes prophétiques
by JEAN-LUC ENYEGUE ............................................................................................... 18-29
Lorsque le Saint Père inaugure l’année sacerdotale et nous offre l’image de l’humble saint Curé d’Ars,
il me semble plus qu’évident qu’il nous adresse un appel à la consistance, à la profondeur. Ma thèse est
donc la suivante : dans un monde inconsistant, l’homme y est naturellement inconsistant ; et le prêtre
qui est appelé de ce monde est plus tenté par l’inconsistance que la consistance que le même monde
exige de lui. Etre consistant devient alors l’idée maîtresse de la rénovation sacerdotale ; un retour au
Coeur du Christ et à sa mission universelle. Cela a aussi un prix.
Enyegue draws inspiration from a discussion between two Jesuit priests involved in the world of
sciences. During their discussion, amidst other things, they pointed out the fact that, nowadays, logic
no longer suffices to say adequately what reason is. It lacks consistency. Consistency stands out as that
force of gravity without which things will not be grounded in reality, or again, that coherence of life
which entails continuity between word and deed and calls for trust in others.
215
by Matthew Charlesworth, S.J. We live in an inconsistent world, characterized by a number of mind-blowing trends, a world in which
the heraclitian panta rhei can be verified on a daily basis. In such a world, man is naturally inconsistent.
The priest, son of his world, goes through the same troubles and doubts as any other member of his
generation. Called from the world, he would be inconsistent if he remains trapped by it, drawing from
the same rumours and ideologies as others do: tribalism, premature judgements, labelling, partisan
spirit, etc. Furthermore, he will equally be inconsistent if he distances himself from the world to the
extent of loosing contact with reality. His worship would then be mere idolatry and autolatry,
submitting God to the diktats of his own selfish interests. Finally, he will be inconsistent if he cannot
endure the pain of being marginalized and cannot give appropriate responses to the challenges which
this world holds out to him.
Being consistent is giving meaning to the world, a meaning which is to be found in the gratuitous
outpouring of God’s love manifest in the very act of creation. Being consistent is helping man to have
faith in his own worth as the sole creature who enters into dialogue with God in whose image and
likeness he has been created. Consistence conveys credibility; it entails a deep awareness of the good
willed by God for his people and the readiness to toil for this good to become reality. This necessitates
on the part of the priest that he enters into the experience of consolation, which is the interior state of
one whose life is attuned to God’s spirit. If he is not in this state, the priest would not be able to console
contemporary man, stranded in the experience of desolation, faced as he is by the utter failure of the
value systems for which he has always fought.
The many scandals which rock the Church stand out as a call for individual and collective repentance.
The Church should open its doors to repentance, not as self-scourging, but as a source of generosity, of
renewed hope, a recapturing of its very essence and the essence of its mission towards others, the
poorest of the poor, sinners. It is important for the Church to condemn without ambiguity the different
abuses perpetrated by its ministers and take a clear stand by the side of the victims of these abuses,
most of whom are children. But, it is equally important for her not to turn away her gaze from the
ministers culpable of such crimes. They are overwhelmed with shame and weighed down by the
sarcasms of public vendetta, notably through mass media. Amidst the many eyes that stare at them,
they need to come across Christ’s compassionate gaze shining through the eyes of the Church. This
experience of being loved at the heart of one’s own failures is the only one that can give them the
necessary energy to rise up and continue the journey, placing their trust in God’s unwavering
faithfulness. This faithfulness is what the Sacred Heart symbolises, a God who has loved right up to the
folly of the Cross.
By setting the example of Saint John Mary Vianney before our eyes in this “Year for Priests,” it is to a
rediscovery of the very essence of the priestly vocation that the Holy Father has invited us. A vocation
so noble that the holy curé tells us that we would die of love once we to fully realize what a priest is on
earth. Even if it is true that the efficacy of this ministry is independent of the personal holiness of the
minister, we cannot overlook “the extraordinary fruitfulness of the encounter between the ministry’s
objective holiness and the subjective holiness of the minister.”(Benedict XVI) Whence the call to be
consistent.
607.
Challenges of aggiornamento: Opening the Windows in Africa in the 21st Century
by JACINTA AUMA OPONDO ........................................................................................ 30-41
This paper addresses the challenges of “opening the windows to modernity” in Africa in the 21st
century. The Second Vatican Council urged dialogue between the Church and modernity. This implied
that the modern world would also be challenged to open its windows to the Church. The 21st Century
however, is a time that is very challenging for a two-way conversation between an ancient religious
tradition built on the foundation of what it understood to be truths-with-consequences for all humanity,
and an intellectual modern world, a brain child of positivism that was deeply skeptical that there is in
fact, any such thing as “truth.” This opening of the windows poses serious challenges for the Church in
Africa in the 21st century. This essay presents a brief overview of “opening the windows,” discusses
the challenges the Catholic Church in Africa is facing in her attempt to open its windows to modern
world and finally suggests possible way forward.
608.
Polygamy and the Pastoral Care for People in Polygamous Marriages in Africa
by CHIJIOKE AZUAWUSIEFE ......................................................................................... 42-52
The Vatican II Council is traditionally called a pastoral council. This appellation is in contrast to the
doctrinal and disciplinary councils of the past. This means that all the documents of the Council must
be read with pastoral perspective. It also means that the Canon Law which came to codify the
216
by Matthew Charlesworth, S.J. resolutions of the Council must be scrutinized with pastoral lenses. One of the pastoral problems that
priests are confronted with in their ministry is the number of men and women who are not fully
participating in the sacramental life of the Church because of their marital status. Most are married but
not according to the Church’s law and discipline. This “Year for Priests” offers us an occasion to
revisit the Church’s law and see whether it is pastorally sensitive enough to the African situation. By
raising this question, this article will draw the attention of priest to the certain difficulty that remains
when one wanted to be pastorally sensitive and canonically stringent in the context of the African
Church. I don’t pretend to offer a clear solution to the inevitable impasse. I am content with raising and
clarifying the problem.
609.
The Way of CIPPO: An Integrative Approach to Faith Formation
by PROTAS OPONDO .................................................................................................... 53-70
This article proposes that an integrative approach to faith formation should be an interactive process of
understanding of faith through concrete experience in community. In order to avoid generalities, it
limits its scope to Christian faith and makes specific references to the African context. Unlike
subjective rational and objective scientific approaches to faith formation, “The Way of CIPPO” is
student and context specific. That is to say, it treats students’ perspectives on the world as necessary
conditions for the possibility of their faith formation. It also views the truth-claims of Christian
tradition as products of a particular place and time, rather than value free, abstract and valid truths for
all times and cultures. The approach does not only seek students’ acquisition of informational
knowledge about orthodox beliefs and the correct practices of a Christian community but also, and
more importantly, encourages orthopraxis. Here orthopraxis means the capacity to discern and to
undertake the right course of action in each life situation in the light of the goal of Christian life.
Among other places, this goal is to be found in Jesus’ call for the promotion of the fullness of life for
all (John 10:10b). Rather than signal the end, the conclusion of a particular action becomes the
departure point for yet another cycle of the process in the ever changing circumstance of life.
610.
Revisiting Initiation Rite of Passage: Looking for Better Inculturated Priest for Africa
by LINAH WANKIKU NDUNGU'U .................................................................................. 71-82
In the traditional African society, a Rite of Passage was a strong educational means of inculcating
morals and passing on the societal values. It is only when someone has successfully undergone it that
one can legitimately and confidently move to the next stage of life. The contemporary African society
seems to be allowing people to move up the echelon of life without equipping them with the
appropriate kits of that stage of life. In my opinion, the kit that is most lacking in the formation of
African people is the kit of affective life, i.e. how to turn living together (geographical proximity) into
community life (affective proximity). My intuition is that if we go back to the values and methods of
traditional rites of passage, we will pick up those tools of life and share them with those making
transitions.
The Catholic Church of Muranga Diocese in Kenya took this step. It started a Christianized initiation
rite of passage for boys leaving primary school. This article is a short summary of my BA thesis on that
effort. I wanted to find out the effectiveness of the Kikuyu Inculturated Initiation Rite Programme
(KIIRP) on the moral formation and academic performance of secondary school male students. The
study was geared to answer the following key questions: What kind of moral formation does the
Kikuyu Inculturated Initiation Rite Programme provide to students? What is the impact of the
programme on the academic performance of the initiates afterwards? These questions are important for
us as we celebrate the Year for Priest because (1) It is essentially a Catholic Church’s initiative to
inculturate some aspect of Kikuyu tradition in order to tap into the positive values of the African
traditions. (2) Since I focused on male rites of initiation, the priestly ministry will benefit a lot from it
because only males can become priest in the current Church’s self-understanding. (3) Finally, for
pastoral purposes, priests in other parts of Africa can study the experiences of Murang’a Diocese and
see whether they can implement similar initiatives in their pastoral ministry. Since I was researching on
the Kikuyu people of Kenya, the article is parochial in nature. It is by analogy that the lessons it
conveys may apply to the rest of African cultures and contexts.
611.
The Clergy in the Book of Chronicles: An Overview
by NIKU EKOM ........................................................................................................... 83-93
The “Year for Priests” has been characterized by a call for renewal. Renewal sometimes involves going
back to origins. Since the Jewish priesthood is different from the Catholic priesthood, one would
217
by Matthew Charlesworth, S.J. wonder where Catholic priests should go back to. Notwithstanding the differences, there are points of
convergence between the two priesthoods. This article wants to articulate some of these points of
meeting by looking at the Jewish priesthood of the Second Temple period especially as it is presented
in the book of Chronicles. The point of departure is that Chronicles is tendentious towards Priests and
Levites, who form the clergy of the Second Temple era. Its author was a clergy. The chronicler
presents kings, the Temple and Priests/Levites in a triadic relationship, each affecting the another.
However, since the primary motif is the promotion of the clergy, the author of the Chronicles makes
sure priests are seen doing what they are supposed to be doing. He stamps it in the minds of his
contemporaries that Priests/Levites are the social fabrics of society. He achieves this by using the idiom
of genealogy, by putting kings as puns of priests, by showing that Priests/Levites are serious with
worship activity, and by showing that Priests and Levites frontline worship renewal that will ultimately
affect national life. Just as the author of Chronicles focused on the clergy of his day, the Church
focuses on the clergy today by celebrating the priest. In emphasizing the chronicler’s focus, this article
invites us to find the ways to celebrate Priests today.
612.
Foundations of African Spirituality
by LAURENTI MAGESA .............................................................................................. 94-107
Popular Christian theology has historically tended to make a clear-cut distinction between the
“spiritual” and the “worldly.” It understands the two as being not only in different realms of existence
— above and below — but as also diametrically opposed: to be “worldly” is interpreted as antithetical
to being “spiritual” and vice versa. This dualistic approach to human existence in the world has had
adverse practical consequences for the practice of religion, particularly with reference to the
environment. In this view, the physical environment does not have much religious and spiritual and,
therefore, salvational significance. But this perception contradicts biblical theology, all the way from
Genesis to Revelation, where human salvation is skillfully interwoven with cosmological teleology: all
creation will find its perfection with humanity in God. The dualistic perception likewise endangers the
cause of the environment because it divorces it from the realm of morality and ethics. For this reason it
needs to be changed or, at the very least, modified for the sake of ecological and human survival.
Perhaps the more unitary and, therefore, ecologically-friendly, traditional African spirituality might be
one place to look for guidance in the endeavour. As a leader in this endeavour, it is important for the
priest in Africa to be familiar with this latter approach to existence. Since it also directs the worldview
of many Africans, it just makes good pastoral sense for him to understand the fundamentals
underpinning their flocks’ motivation for belief and behaviour as part of “Year for Priests.”
613.
The Principle and Foundation of St. Ignatius: A Legacy and Toolkit for Life
by MARTINS AYOKUNLE OKOH ............................................................................... 108-117
The Principle and Foundation of St. Ignatius is a rather brief section of his short book of the Spiritual
Exercises. This short section of a very important spiritual book should be seen as a microcosm and a
synthesis of St. Ignatius’ teaching on what it means for human beings to be completely free and
constantly saying yes to God. The Principle and Foundation emphasizes how human beings can
cooperate freely with the divine — an instruction on how best to live as authentic human beings before
a loving God. I compare the Principle and Foundation to a map in a new city. It is a guide for believers
who desire to build their house on a solid rock which is Christ — the love of God. It is in this regard
that I believe that the Principle and Foundation is both a foundation and a principle for authentic
Christian living. It is a toolkit for life and a legacy from someone who should be called a man of all
seasons.
614.
Kindling Other Fires: Life and times of Cecil McGarry, S.J.
The recently concluded General Congregation of Jesuits came up with a new definition of a Jesuit. It
described a Jesuit as “a fire that kindles other fires.” Cecil McGarry could be described as such. He
lived as a fire, and spent his lifetime kindling the Christian fire in many people. Till his last moments,
one can say that the embers of the fire that once flared without control kept the hearth warm. This
tribute cum presentation of the person of Cecil McGarry is aimed at putting out a portrait of a recent
Jesuit priest who lived his life as a priest and as a Jesuit. This article presents a man: his life and work.
In doing this, the article intends to show that the lofty ideals of priesthood are livable in our day and
time. As one of the Africanists who lived and appreciated the genius of African life, this article points
out that contemporary priests need to think outside their frontiers; and be committed to live out the
priestly vocation with joy. To be a missionary and to appreciate the people with whom one is working
218
by Matthew Charlesworth, S.J. is irreplaceable in the life of a priest. By presenting Fr. McGarry, it shall become obvious that the
qualities of a priest described by Vatican II document on priesthood can be lived gracefully: “The
purpose, therefore, which priests pursue in their ministry and by their life is to procure the glory of God
the Father in Christ. That glory consists in this — that men working freely and with a grateful spirit
receive the work of God made perfect in Christ and then manifest it in their whole lives. Hence, priests,
while engaging in prayer and adoration, or preaching the Word, or offering the Eucharistic Sacrifice
and administering the other sacraments, or performing other works of the ministry for men and women,
devote all this energy to the increase of the glory of God and to man’s progress in the divine life. All of
this, since it comes from the Pasch of Christ, will be crowned by the glorious coming of the same Lord,
when he hands over the Kingdom to God the Father” (Presbyterorum Ordinis, #3).
615.
'… Before I Go ...!'
by PAUL C. CHUMMAR............................................................................................ 130-138
A Personal Tribute to Doctor of Theology Honoris Causa posthumous, conferred by The Catholic
University of Eastern Africa, Nairobi, to the Great Spiritual Testament of an Eastern African
Theologian and Spiritual Director Rev. Prof. Dr. Cecil McGarry, SJ.
616.
Interview with Father Adolfo Nicolás, Superior General of the Society of Jesus . 139-142
Book Reviews
617.
P. THOMAS RAUSCH. Priesthood Today: An Appraisal. New York: Paulist Press, 1992.
Reviewed by MATHEW BOMKI LAGHAÏ .................................................................. 143-144
618.
BÉNÉZET BUJO. Plea for Change of Models for Marriage. Nairobi: Paulines
Reviewed by KAMBALE BERNARD MUSONDOLI ...................................................... 145-146
619.
NYOKABI KAMAU. AIDS, Sexuality, and Gender: Experiences of Women in Kenyan
620.
TONLIEU LUDOVIC LADO. De la déchéance à la dissidence: Quel christianisme pour la
renaissance du Cameroun? Yaoundé: Editions Clé, 2008.
Reviewed by NORBERT LITOING ............................................................................. 148-149
621.
DAMBISA MOYO. Dead Aid: Why Aid Is Not working and How There Is Another Way
for Africa. London: Allen Lane, 2009.
Reviewed by EMMANUEL WA-KU-MIKISHI LENGE................................................. 150-151
622.
ELIAS OPONGO OMONDI. Peace Waivers: Methodologies of Peace Building in Africa.
Reviewed by HOPE CHICHAYA TICHAENZANA ........................................................ 151-152
623.
ENYERIBE OGUH. John Locke and Property as a Human Right Today: Towards a New
Theory of Property Rights. Germany: Lambert Academic Publishing, 2009.
Reviewed by CHARLES BWALYA CHILUFYA ........................................................... 152-154
Short Contributions
624.
The Evolution of Peace
625.
My Fear
626.
Solitaire de Noël
219
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Chikere Ugwunayi, S.J.
Raymond Tangonyire, S.J.
Ettienne Mborong, S.J.
Jacob Barasa, A.A.
Diedonné Bomalose, S.M.M.
John Tanyi Mabusu
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
627.
Editorial: Why I Am Concerned about the Environment
by CHIKERE CRESCENT UGWUANYI ................................................................................. 5-8
Articles
628.
The Waters of the Nile: From Potential Conflict to the Enhancement of Co-operation
Potential in the Nile Basin
by NORBERT LITOING .................................................................................................... 9-19
Upstream countries of the Nile River would like to use more of its waters. A country like Ethiopia
claims that it could wean itself off food aid if it could irrigate from the river. However, Egypt and
Sudan, who rely immensely on the Nile for livelihood, and who have been this far the main –even the
sole – beneficiaries of the Nile waters, vehemently oppose any project that would jeopardize the
availability of their freshwater supplies from the river. This has been a source of tensions between
Egypt and Sudan on the one hand and the upstream countries of Rwanda, Burundi, D.R. Congo,
Tanzania, Kenya, Uganda, Ethiopia and Eritrea on the other. These tensions can become armed
conflicts in the long run if nothing is done to ensure more appropriate access to water by all the riparian
states of the Nile River, all of which are confronted with an ever increasing population, drought and
irregular rainfall. This paper presents the genesis of the conflict and proposes a way of enhancing the
co-operation potential within the Nile Basin so as to avert any armed conflict.
629.
Pious Ecological Sophistry: A Solution to the Environmental Crises or an Addition to
Noise Pollution?
by RAYMOND CHEGEDUA TANGONYIRE....................................................................... 20-33
Four decades after the celebration of the first Earth Day in 1970, public apprehension over the rate of
environmental degradation and its telling effects on humanity has surged to unprecedented levels. Even
though some sections of human society still consider environmental crises as myths, many people,
including highly respected scientists, have joined the rising clamour for environmental protection. Pro-
220
by Matthew Charlesworth, S.J. environmentalists who were once dismissed as ‘ecofreaks’ and ‘tree-huggers’ are no longer labeled as
such but continue to have many people support their cause. A number of reasons account for this
increased environmental awareness. Some of these reasons emerge in different disguises and are all
tailored to the strange environmental occurrences: energy scarcity, acid rain, build-up of toxic and
hazardous wastes, ozone depletion, water shortages, massive soil erosion, global atmospheric,
terrestrial and aquatic pollution, climate change, forest dieback and tropical deforestation, floods,
droughts, earthquakes, typhoons, hurricanes, landslides, volcanoes, rapid extinction of plant and animal
species, regional imbalances in numbers of people and food required to feed them. These problems
continue to soar in spite of an increasing national and international environmental awareness and
legislation. This article considers the global environmental crises and how politicizing these problems
and non-viable environmental ethical theories depress rather than impress efforts to solve them. The
article then suggests a “moderate anthropocentrism” as a viable ethic and makes an appeal for the depoliticization of environmental issues so as to create and sustain the political will necessary for positive
action.
630.
Christianity as Both Catalyst and Therapist of the Contemporary Ecological Crisis
by LAWRENCE ACHAL KYALIGONZA ........................................................................... 34-46
Today, the world is confronted with an ecological crisis. We are experiencing the gloomy effects of
what Aldous Huxley would describe as the unnatural treatment of nature by human beings or what
Pope John Paul II kept referring to as the human ‘ecological error’. Some scholars argue that the crisis
has been caused by the industrial revolution while others have gone as far as blaming Christianity.
However, blaming Christianity for having caused the crisis is not only pushing the argument too far but
also being deliberately biased against Christianity. A more balanced argument is to stress the fact that
the crisis was sparked off by the industrial revolution but catalyzed by Christianity through the
condemnation of animism and the canonization of anthropocentrism. Therefore, the solution to the
crisis lies not only in denouncing anthropocentrism and promoting ecological spiritualities but also in
the willingness of all human beings to embrace an ecological conversion.
631.
Re-discovering Christian Eco-theological Ethics
by SHAJI GEORGE KOCHUTHARA ................................................................................. 47-62
There is a concerted effort to avert the impending ecological disaster. Religions try to remedy the
‘spiritual inadequacy’ to face the ecological crisis by rediscovering their resources. Christianity, with
the theology of ‘dominating earth’, is often accused of having been responsible for the present crisis. It
may be true that certain emphases in the Christian tradition did not facilitate a reverential attitude to
nature. But, it will be unjust to attribute to Christianity the sole responsibility. The main reason for the
present ecological crisis seems to be the neo-liberalist ideology that promotes competition based
market, unlimited profit and consumerism. A critical reading of the Bible demands that we develop a
reverential attitude to nature. Other religious traditions like Hinduism can help us re-discover further
our own eco-theology. Ecological crisis is basically an ethical issue, an issue of justice and demands a
radical change in the present dominant style. Eco-theological ethics gives the possibility of
interreligious dialogue and collaborative action.
632.
Sacramental Approach to Ecological Issues: Towards Eco-Consciousness through the
Sacraments of Christian Initiation
by UDOCHUKWU MATTHEW UGORJI ............................................................................ 63-76
The human person (microcosm) is intimately related to the cosmos (macrocosm) argues Archbishop
John Habgood in his article ‘Sacramental Approach to Ecological Issues.’ Therefore, ecological issues
can be addressed appropriately and practically from a sacramental perspective because in the
sacraments the microcosm and macrocosm meet. This paper attempts to demonstrate how the
sacraments of Christian initiation (Baptism, Confirmation and Eucharist) based on the contemporary
sacramental theology and practice can provide the ethical and spiritual foundation and motivation for
ecological consciousness and the development of more eco-friendly and sustainable life style. After
establishing the context and reflecting on the basic presuppositions of the contemporary sacramental
theology, the key aspect of this paper makes the vital practical connections between the Christian
sacramental worldview, the sacraments of Christian initiation and the eco-consciousness and
stewardship necessary to address the ecological crisis of our time. These connections are made on three
levels: a) education of the Christian faithful which creates awareness, b) the interrelatedness of the
three sacraments in realizing new life and new creation in Christ and the oneness of all creation in
Christ, and c) the sacramentalisation of time and material things which evokes reverence, caution and
221
by Matthew Charlesworth, S.J. frugal use of material things both for basic needs and for religious symbols.
633.
The Ecological Crisis as a Moral Problem Facing Humanity Today: Religion and Its
Contribution to the Environmental Debate for Sustainable Living and Peace
by JOHN TENAMWENYE ............................................................................................... 77-94
This paper discusses the nature of the ecological crisis as a moral problem. It develops from the image
of ecology as a “house” for man and all created beings arguing that, human beings finds safety and a
system of services that sustains their needs and the meaning of life from this common house. This
“house” is a natural environment, a given, a gift that has been entrusted to humankind by the Creator.
This “house” and all it contains need to be protected and conserved in order to sustain the present and
the future generation. Unfortunately, the growth of human population, rapid technological
advancement, often fueled by greed have led to decreasing biodiversity, decreasing cultivable area,
unbridled exploitation of natural resources, augmenting social poverty and ecological strain; the poor
often pushed to crowded area degrading further the environment. Often in the name of economic
development, many people are marginalized, denied at times the right to work, to have decent life,
dignified security, habitation and service; moreover, the future generation is put at risk by the choices
made by the present generation.
The only planet earth, the designated house for all of us, including the future generation, has become
the battle ground of a few greedy people who exploit it mercilessly in the name of development and
progress. At this age of globalization, and with the increasing ecological crisis, it is imperative that we
think of humanizing globalization, integrating society, ecology and the economy so that it meets the
human desire for justice, truth and beauty; that is, integrating social ecology and environmental
ecology in the process of economic development. This integration is important because the present
economic system risk weakening further the natural systems, denying the future generation possibility
of well-being and destabilizing the general ecosystem. It is important that we acknowledge being part
of a comprehensive reality whose needs and claims we cannot ignore without doing harm to ourselves.
The complexity of ecological crisis goes far beyond the economic parameters; it is a sign of the
disintegration of our civilization. It is in fact, a spiritual problem. That is why I think it is necessary to
engage religion as a positive strategy toward a sustainable solution and peaceful co-existence between
man and nature.
634.
Dominion or Stewardship? An Ecological Perspective on Genesis 1-2
by MICHEL KAMANZI SETAGARAGA .......................................................................... 95-103
Basing its arguments on the biblical accounts of creation found in the first two chapters of the book of
Genesis, this paper tries to demonstrate that the Judeo-Christian Creation tradition is or was wrongly
accused of being the basis of excessive and harmful exploitation of the planet by granting superiority
and power to human beings over other creatures. In making human beings pinnacle of creation, God
also entrusts the care of his creation to them. In a sense, human dignity gives them more responsibility.
Should we then see only dominion over creation? Or there is also a clear responsibility of human
beings for creation? This article points out that a coherent interpretation of the biblical creation
narratives would lead to a pro-ecological attitude whereby humans would care for the environment as
God’s garden.
635.
Is Ignatian Spirituality an Environmental Friendly Spirituality?
This article seeks to explore the Ignatian Spirituality in the light of the current environmental crisis. It
seeks to find out if this spirituality can be proposed as a paradigm through which the Christian
community can effectively relate with their environment. It poses this question because spirituality is
an integrated way of life through which a person comes in touch with an ultimate reality or
transcendent dimension of the world, and through it discover the essence of his or her being. In other
words, spiritualities help one to come to a grip of the “deepest values and meanings by which people
live”. In the Christian/Catholic parlance, where Ignatian Spirituality belongs, spirituality brings a
believing faithful into the practice of living out a personal act of faith.
This author thinks that it is possible to graft the Ignatian Spirituality into the core of the Christian
environmental spiritualities. To do this, the article sketches four principles of Ignatian Spirituality
which will establish the basis for the reflection. It then continues by pointing out that those who follow
Ignatian Spirituality, and are very conscious of the environmental uncertainties; inevitably refer to the
cores of their spirituality for reflections and actions. At the end of the exposition of my position, it
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by Matthew Charlesworth, S.J. would be clear that Ignatian Spirituality, alongside traditional Franciscan spirituality which is the flag
bearer of catholic eco-friendly spirituality, would count much in helping Christians live a better
interrelated life with the environment.
636.
Environmental Ownership in Africa: Community Participation in Natural Resource
Management
by NDANU MUNG'ALA ............................................................................................. 121-128
An analysis of the current environmental situation has established that more responsibility is demanded
of individuals and societies in order to curb the rapid rate of environmental degradation. Historically,
African communities had a deep spiritual link to the environment which was central to a holistic way of
life. Formal participatory community-based models of managing the environment found a home within
these societies with varying levels of success. The implementation process has not been devoid of
conflict due to divergent perspectives and presence of various actors with different interests. Today,
pressing realities of poverty and the need to eke a living challenge environmental conservation efforts.
637.
Environmental Conflict Resolution: Contribution of the Watershed Model
by ETIENNE SENYUY MBORONG .............................................................................. 129-140
Until the water crisis is handled in a more participative and effective way, development in Africa will
remain far-fetched. Most intractable conflicts in rural Africa are mostly around land, water and/or food.
The watershed development programme as proposed in this paper is a model for rural development that
does not only handle conflicts on natural resources but could also stand as a possible community
endeavour to manage, preserve and judiciously use water. The commonly felt needs of rural Africa
have led to conflicts in most village communities. Harvesting rain water needs to be taken seriously
both in the rural and urban areas such that water policies of states provide guidelines for this system of
water treatment, and conservation for more responsible use. Through the watershed holistic and
sustainable development could be enhanced with education, formation, women empowerment,
solidarity, community consolidation, state and inter-state responsibility promoted.
638.
La conscience morale entre légalité et légitimité: La voie de l'objection
by JULES SOH.......................................................................................................... 141-152
Il est établi, à la faveur de l’héritage philosophique, que la conscience et la capacité de penser font
partie des éléments qui dessinent la frontière entre la gent humaine et le règne animal. Si l’Homme est
Homme, c’est principalement parce qu’il est capable de se questionner. Ce questionnement, loin d’être
banal, peut l’amener à s’insurger, en conscience et parfois au prix de sa vie, contre les attitudes, faits et
gestes qui heurtent ses convictions profondes. Le présent article, largement redevable à l’Eloge de la
Conscience de Paul Valadier, veut conforter la conscience dans l’exercice sain de son droit à
l’objection.
Drawing abundant inspiration from Paul Valadier’s L’Eloge de la Conscience, “The Moral Conscience
between Legality and Legitimacy: The Way of Objection,” by Jules Soh, exalts what makes wo/man
truly human: the moral conscience. The author begins his reflection with a seemingly anecdotic news
item broadcasted in April 1990 on the Belgian Radio. This is the announcement of the vacancy of the
Belgian throne. This vacancy was neither due to the death of the monarch nor to an illness that
incapacitated him. It was simply due to the fact that King Baudouin had refused to sign a bill on
abortion on account of the fact that it was going against his conscience. The king’s attitude expresses a
problematic that has stood the test of times: objection of conscience. This refers to an internal
disposition whereby an individual rises up against an external norm which he deems illegitimate.
Objection of conscience is not a mere whim of the conscience. It is a personal decision made by an
individual who has attained a certain subjective maturity, fruit of a well-formed moral conscience,
characterized by audacity and personal conviction. The legitimacy of objection of conscience stems
from the close link that unites the conscience to the Transcendent.
From the observation that societal life is governed by a number of norms, the author deduces two basic
options between which the conscience always has to choose: consent or objection. On the one hand,
consent refers to a situation in which the conscience conforms itself to the prescribed norm. All things
being equal, the conscience is obliged to comply to the norm when the norm in question simultaneously
enjoys legality and legitimacy. Objection, on the other hand, refers to a situation whereby a prescribed
norm is rejected by the conscience on account of the fact that it is not only inadequate but equally
unjust. Basing his argument on the theology of Thomas Aquinas, Soh asserts that a norm which is
opposed to the common good and to the divine law is obviously unjust. At this point, he gives an
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by Matthew Charlesworth, S.J. example of a practice within religious life that makes provision for objection of conscience:
representation. Representation is one of the features of obedience in the Society of Jesus whereby one
is allowed to invite his superior to a reconsideration of the order given to him if he thinks that this order
goes against his moral obligations, in other words, against the ruling of his conscience.
The author then goes ahead to broaden the notion of representation by examining objection of
conscience within the teaching of the Church. In this line, the most outstanding contribution to the
Church’s position on moral conscience is the Second Vatican Council which stated that: “Deep within
his conscience man discovers a law which he has not laid upon himself but which he must obey… a
law inscribed by God.” (Gaudium et Spes, n°16) The Church stands in favour of freedom of conscience
and objection of conscience but requires that this should always be taken within the framework of the
inextricable link that unites the conscience to God. Furthermore, the conscience is to be submitted to
the truth. In this vein, the Church’s Magisterium should be obeyed.
At the end of his reflection, Soh specifies that the real issue at stake here is in actual fact responsibility.
In effect, no matter the option chosen by an individual (consent or objection), the essential thing is that
s/he should be accountable for her/his deeds. Fully understood, responsibility goes a long way to forge
and strengthen an individual’s personality. The responsible subject thus becomes a major actor of
social development.
639.
Spreading from West: Rethinking the Universality of Human Rights
by FIDèLE INGIYIMBERE .......................................................................................... 153-165
While the international human rights are gaining a worldwide recognition in practice, theoretically,
their universality is not solidly secured. Because of their Western historical origin, some scholars see
them as a cultural product which should not be imported, let alone imposed to other cultures. Yet, other
scholars find in the Universal Declaration of Human Rights the embodiment of human rights found in
different cultures. How, then, to reconcile the importance of cultures and the universality of human
rights? This paper suggests a dialogic encounter between international human rights and cultures as a
way of rethinking their universality.
640.
'I Bring You Good News of Great Joy for All the People'
by GABRIEL MMASSI ............................................................................................... 166-168
641.
Reflections on my African Adventure
by JOSEPH A. BRACKEN .......................................................................................... 169-173
642.
Spirituality and Rituals: Some Reflections on ex opera operato
by RALPH E. S. TANNER ......................................................................................... 174-180
643.
For 'All' or for 'Many'? Words of Institution Revisited
by LUIGI CLERICI .................................................................................................... 181-184
644.
Christ, the Church and Non-Christian Religions: The Roman Catholic Church
Perspective
by KIZITO STEPHEN FORBI ...................................................................................... 185-195
Book Reviews
645.
FRANCIS CHISHALA CHISEMBE. Media: Political-Content, Analysis, Ethical Journalism
Saarbrucken: Lambert Academic Publishing, 2010.
Reviewed by ANGELO DEMA MUNDUNI ................................................................. 196-197
646.
MARIA FRAHM-AP. Professional Women in South African Pentecostal Charismatic
Churches. The Netherlands: Koninklijke Brill, 2010.
647.
KAHIGA JOSEPH. Women's Liberation: A Paradigm Shift for Development. Eldoret:
Gaba Publications, 2010.
224
SAVARIMUTHU IGNACIMUTHU. Environmental Spirituality. Mumbai: St Pauls, 2010.
Reviewed by FELIX NEFITALE CHISAMBA............................................................... 201-202
649.
DAVID KAULEMU. Political Participation in Zimbabwe. Nairobi: African Forum for
Social Teachings, 2010.
Reviewed by HOPE CHICHAYA TICHAENZANA ........................................................ 203-205
650.
JOHN PERRY. Catholics and Slavery: A Compromising History. Ottawa: Novalis, 2008.
651.
JORDAN NYENYEMBE. Spirituality in African Sports: Version of Public Religion.
Staarbrucken, Germany: VDM Verlag Dr. Muller, 2010.
Reviewed by LAURENTI MAGESA ........................................................................... 207-209
652.
BEATUS B.A. KITURURU. The Spirituality of Hospitality: African and New Testament
Perspectives. Nairobi: CUEA Press, 2009.
Reviewed by LAURENTI MAGESA ........................................................................... 209-210
Short Contributions
653.
Positive Silence
by GILBERT FUNGAI BANDA........................................................................................... 211
654.
Be Nice To Me I Am an African
by EVARISTUS OKECHUKWU EKWUEME ................................................................... 212-213
655.
Homecoming
by CHRISPEN MATSILELE ............................................................................................... 214
656.
La vie religieuse
by DIEUDONNÉ BOMALOSE............................................................................................. 215
657.
Some African Proverbs
by MARTINS AYOKUNLE OKOH ...................................................................................... 216
225
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Evaristus Ekwueme, S.J.
Raymond C. Tangonyire, S.J.
Wilson Waweru, A.A.
Makasa Adrian Chikwamo, S.J.
Bazebizonza Ndaphet Raphael, S.J.
Ndimba Jean-Christian Ndoki, S.J.
Benjie Notarte, S.M.M.
Etienne Mborong, S.J.
Jacob Barasa, A.A.
Dieudonné Bomalose, S.M.M.
John Ewu
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
658.
Editorial: Gender: Beyond Social and Biological Determinism
by NORBERT LITOING ...................................................................................................... 5-7
Articles
659.
Some Preliminary Notes on Gender, Culture and Theology
by HAZEL O. AYANGA .................................................................................................. 8-16
Is gender disparity a “given”, inscribed in the very nature of things, or is it a socio-cultural
construction, the result of relationships gone sour? What is the relationship of gender to culture and
how is this echoed in theological discourse? These are some of the underlying questions of this paper
that explores some avenues along which gender related issues can be articulated. It does not offer a
panacea for all gender related issues; rather it suggests a framework within which reflection on these
issues can be carried out in a holistic manner.
660.
La déclaration de Benoît XVI au sujet de l'ordination des femmes ou la réouverture
d'un débat biaisé
Jusqu’à ce que je me mette à écrire cet article, le débat sur l’ordination des femmes était une affaire des
autres. Avant que « les choses qui arrivent aux autres ne commencent aussi à m’arriver », peut-être estil arrivé le temps pour nous comme Église, ne serait-ce que pour ne pas être surpris par la question
demain, de s’informer sur l’état actuel de cette question ? Quand le Pape se positionne sur un sujet
ardent, les fidèles viendront à nous pour en savoir plus. Je ne leur dirai plus dès aujourd’hui que je n’en
sais rien, sinon –peut-être– pourrais-je mieux justifier en quoi cela reste une question délicate pour
rendre crédible et raisonnable pour nous tous la prudente position des derniers Papes sur le sujet.
Proposer un tas d’informations est l’objet de cet article qui va au-delà de Benoît XVI et Mira, symbole
de tant de femmes et d’hommes qui s’interrogent et ne se contentent plus des décisions d’autorité.
Notre devoir est aussi de les écouter dans une logique de vérité historique et de fidélité créatrice.
226
by Matthew Charlesworth, S.J. It was not until I started to write this article that the debate on women’s ordination became a reality for
me. Perhaps it is time for us as a Church to be proactive in this debate, before questions that are posed
to those outside the church become a reality for us. When the Pope proclaims the church’s position on
such a controversial issue, the faithful come to us for more information and clarification. From now
onwards, I will not tell them that I know nothing. Perhaps, I could better justify why this issue remains
sensitive and delicate. We should make credible and reasonable for ourselves the prudent position of
recent Popes on the matter. To offer more information is the objective of this article that goes beyond
Benedict XVI, and Mira, who represent women and men unsatisfied with decisions of authority. Our
duty is to listen to these questions which pervade Church life, in a sort of dialectical logic which takes
into account the historical truth and creative fidelity.
661.
Let Him Kiss Me with the Kisses of His Mouth!' (Song of Songs 1:2): Gender,
Pleasure and Conjugal Sexual Ethics
by SHAJI GEORGE KOCHUTHARA ................................................................................. 32-46
The call for gender equality often concentrates more on the role of the woman in the public forum.
Equally important is the recognition of the sexual identity of the woman and her sexual desire and
fulfilment, especially in marriage. Developing trends in traditional societies like India show that the
denial of women’s desire and fulfilment is one of the major reasons behind the rise in marital conflicts.
A healthy man-woman relationship as well as the consideration of justice demands an ethics that takes
into consideration the female desire and fulfilment. The basis for constructing a gender-sensitive sexual
ethics can be found in the Biblical books like Song of Songs. A gender-sensitive sexual ethics demands
the reconsideration of many traditional norms and an ethics based on reciprocal and mutual sexual
fulfilment.
662.
Toward An African Womanist/Feminist Biblical Scholarship
by CAROLINE N. MBONU ............................................................................................ 47-54
In recent decades, African women have made strides in theological studies. The work of the members
of The Circle of Concerned African Women Theologians attests to this development. However, African
women biblical scholarship is yet to develop at the same pace. Handicapped by academic opportunity
and financial resource, potential African women biblical scholarship appears to be in the incubating
state. Church documents as well as contemporary scholarship that emphasize contextual theology
suggest that women’s insights in biblical studies remain invaluable for a more effective evangelization.
In this essay, I show the challenges that confront African women’s biblical scholarship and propose
ways to encourage women exegetes to contribute to the integral growth of persons and of the Church
on the Continent.
663.
Psalm 31 at the Service of Women Dragged into Sex Work in Cameroon
by ETCHI BESEM OBEN ............................................................................................... 55-65
This paper exegetes the biblical lament Psalm 31 and subsequently adapts it as a lament ritual for
Cameroonian women dragged into sex work, who seek liberation. It explores the form, content,
function and theology of the psalm, reading it through Jesus Christ and ritualising it to initiate the path
to resurgence of women’s dignity and agency-the power to pursue their total vocation and fulfil it.1 On
the whole it suggests that a covenant relationship with Jesus Christ through an Africanised lament ritual
is liberating and transforming.
664.
Saint Paul, grand promoteur de la dignité de la femme
by JEAN-CLAUDE HAVYARIMANA................................................................................ 66-77
Based on some statements from the Epistles « of Saint Paul », many a feminist have accused Saint Paul
of having legitimated gender inequality in favour of men. However, a closer analysis of those
‘antifeminist’ statements proves that claim to be wrong. For this to come out, one has firstly to
distinguish statements about women made by Paul in the letters that he actually authored from the
statements found in the Epistles attributed to him but which were in fact written by his disciples.
Secondly, one has to set those statements in the context in which the Epistles they are found in were
produced and the circumstances the author and audience were in. That is what this article does,
discussing the very ‘antifeminist’ statements pointed out by feminists. Our viewpoint is that Saint Paul
could not help making such statements, given the circumstances. The article further points out other
evidence showing that Paul treated equally the women and men he associated to his evangelizing
mission. So, in the final analysis, far from being misogynous, Saint Paul was rather an engaged
227
by Matthew Charlesworth, S.J. feminist who did all he could to uplift the woman’s status in society and in the Church, but was
misinterpreted and betrayed later by those who did not like his pro-woman views because they did not
go along with the androcentric culture prevalent at the time.
665.
Constructing a Contemporary Theology of Sin: A Challenge for Contemporary
Theologians
by MARTINS AYOKUNLE OKOH ................................................................................... 78-88
How should contemporary theologians understand sin? On the one hand, sin is seen as an imperfection;
the human being, on the other hand, is by nature and essence good, sound and whole. Simply put, we
might either accept every doctrine of sin as a mystery or discard every notion of sin because of its
seemingly intrinsic contradiction. In this paper, I shall argue that to understand sin today, we ought to
examine the Scriptural account uncover its suppositions, look at their method and logic of thinking, lay
bare its biases and judge its conclusions in light of and in relation to the contemporary situation and
experience of sin. Also, that African traditional world-view of sin particularly its accent on
concreteness of sin is another significant dimension in the quest to understand what sin is today. Lastly,
that tremendous inspiration can be drawn from St. Ignatius of Loyola’s insights on sin as codified in his
book, The Spiritual Exercises. These three dimensions can aid us in the quest for a contemporary and
relevant theology of sin.
666.
Une méditation sur la responsabilité de l'homme à l'égard de la création
by RAPHAËL NDAPHET BAZEBIZONZA ....................................................................... 89-100
La crise écologique est devenue une préoccupation universelle, en ce sens que tous les pays, quel que
soit leur emplacement géographique ou leur degré de développement, en ressentent les effets. En effet,
partout dans le monde on parle actuellement de pollution, de surexploitation, de désertification, de
sécheresse, de destruction de la couche d’ozone, de changement climatique, etc., bref de la crise
écologique. Toutefois les conséquences de tous ces phénomènes ne sont plus à démontrer ; tout
simplement parce que les populations en expérimentent au quotidien les méfaits. Cette situation
demeure une menace continuelle aussi bien pour le chrétien que pour toute l’humanité. C’est à ce juste
titre que le pape Jean-Paul II parlait de ‘‘la formation d’une conscience écologique en sachant que les
problèmes qui menacent l’environnement menacent aussi la paix’’. Mais l’homme semble ne pas avoir
compris jusque-là le commandement reçu de Dieu. Que disent les Ecritures du rôle de l’homme dans
l’univers ? Quelle feuille de route les textes lui donnent à suivre et quelle est la responsabilité des
chrétiens vis-à-vis du système qui surexploite la Terre ? C’est à ces lancinantes questions que tente de
répondre cette méditation spirituelle.
Ecology is, in fact, a sign of the times for the world and the Church. Every Christian should feel
indispensable in the struggle of the Church in favour of creation. Certainly, men and women are called,
through development, to ensure their human development. It is a duty for them to work at their own
development. But, does this duty of man and woman can justify the exploitation of the nature?
The ecological crisis has indeed become a universal concern in the sense that all countries, irrespective
of their geographical location or level of development, are feeling the effects. In view of the general
deterioration of the environment, humanity realizes now that we cannot continue to use the goods of
the earth as in the past. it is now clear that world good-been is threatened not only by the arms race,
regional conflicts and continued injustices among peoples and nations, but also by a lack of due respect
for nature, by the plundering of natural resources and by a progressive decline in the quality of life.
In all parts of the world, we see the signs of distressing. The gradual depletion of the ozone layer and
the related greenhouse effect has now reached crisis proportions as a consequence of industrial growth,
massive urban concentrations and vastly increased energy needs. Industrial waste, the burning of fossil
fuels, unrestricted deforestation, the use of certain types of herbicides, coolants and propellants: all of
these are known to harm the atmosphere and environment. The resulting meteorological and
atmospheric changes range from damage to health to the possible future submersion of low-lying lands
(Jean-Paul II). It is a great ecological crisis. However, the consequences of all these phenomena are no
longer to be demonstrated, simply because the populations are experiencing their harmful effects every
day.
The ecological crisis remains a continuing threat to both the all humanity and for Christians. The
Church, the States, philosophy and science all speak of a harmonious universe, of a cosmos endowed
with its own integrity, its own internal, dynamic balance. This order must be respected. The human
race is called to respect and explore this order, to examine it with due care and to make use of it while
228
by Matthew Charlesworth, S.J. safeguarding its integrity (Jean-Paul II). According to the book of Genesis, in the beginning God
entrusted the whole of creation to the man and woman. Adam and Eve’s call to share in the unfolding
of God’s plan of creation brought into play those abilities and gifts which distinguish the human being
from all other creatures.
This article is a reminder that creation is God’s gift to men/women. Understanding the Creation in this
way is to understand man or woman as a servant of both God and creation. Man or woman is created in
the image and likeness of God to dominate the earth with wisdom and love. To dominate – not in the
sense of productive mentality –, it is a duty of care, preservation of this creation, which is a gift from
God to all generations. Believe that Creation is a gift, has ethical implications that ecological awareness
helps us to better observe today.
How to understand better the relationship between human activity and the whole of creation according
to the Scriptures and the Tradition of the Church? What is in fact, the role of man or woman in the
universe? What is the responsibility of Christians vis-àvis the system that overusing the Earth? These
are the questions that attempt to answer this meditation.
667.
Understanding the International Community
by BADO ARSÈNE BRICE ......................................................................................... 101-111
This reflection is an attempt to come to a better understanding of the International Community. Two
assumptions about the nature of the International Community are scrutinized, namely state-centric and
people-centric international community. Each of these two models says something about the
international community but none, taken on its own, embraces all the aspects of the International
Community. As such, the way forward should be an overlapping interconnection between nation-states
and non-state actors and between people across borders. But, above all theories, the International
Community remains a task yet to be fully accomplished.
668.
The Feminine theory of Peace-building and Conflict Transformation
by JANE CHUNGI AND ETIENNE SENYUY MBORONG ................................................ 112-121
Historically, many societies have espoused and limited the woman to the traditional roles of child-care,
giving birth and caring for the young from the cradle to responsible adulthood. Despite this belief,
women play the role of educators ensuring that both boys and girls receive responsible upbringing and
socialization. In this set-up, practical moral teachings are transmitted where sons and daughters are
taught proper behavior and societal ethos. Values such as respect, honesty, uprightness, patience, selfcontrol and compromise are mostly transmitted through the mother, enabling them to be promoters of
harmony in the community and builders of a culture of peace. Apart from providing for their families’
needs, women participate in conflict mediation and conflict resolution within the family, and often
times some elderly women participate at the community level. This paper aims at highlighting the
fundamental importance of the feminine touch in the search for peace and in conflict transformation
with more emphasis laid on African realities and cases.
669.
Mutated Identities: Gender and Conflict
by NDANU MUNG'ALA ............................................................................................. 122-131
Discussions on gender issues often tend to focus on the roles and power relations between women and
men. This dichotomy has, from time immemorial, been replicated in almost every sphere of private and
public life beginning with the construction of gender identities. In the context of conflict, particularly
armed and violent conflict, the casualties are often scores of women and children. Humanitarian, peace
and reconstruction efforts often lump this category as one, under ‘victim’. However, it is emerging that
there is need for more gendered analyses of conflict situations in order to avoid oversimplification and
flawed approaches in redressing the problem. Scholars are questioning previous assumptions that have
taken gender relations for granted without factoring in the wider socio-cultural, political and economic
contexts. It is clear that these factors need to be scrutinised further in order to adequately answer to the
baffling and chronic complexities of war.
670.
A Cause for Celebration: the New Kenyan Constitution Heralds a Bold New Era
Affirming Women's Rights and Gender Equality
by ATIENO NDOMO ................................................................................................. 132-138
After decades of struggle, Kenya enacted a new constitution in mid-2010 following a heavily
contested, but successful referendum. The country’s supreme law is billed by many as being very
229
by Matthew Charlesworth, S.J. progressive in affirming human rights, equality and dignity. A key plank of the new constitution is its
affirmation of women’s rights and the recognition of gender equality principles. Against a back drop of
extreme forms of marginalization, exclusion, discrimination and oppression of women in Kenya, the
new constitution heralds a significant milestone for advancing the position, conditions and status of
Kenyan women. However, the journey to move from promise to reality is a daunting one which
requires very deliberate, decisive and transformative actions from all actors –the state, non-state actors
and citizens. There is an imperative to act, as inaction is not an option.
671.
Globalization and the Growing Phenomenon of Human Trafficking
by CHARLES BWALYA CHILUFYA AND CHONGO VANESSA CHITUPILA ..................... 139-152
This article discusses the problem of human trafficking in the context of globalization. The present
authors maintain in this discussion that while efforts have been made to deal with human trafficking,
these initiatives are by far inadequate as they do not sufficiently address the root causes of human
trafficking. Without downplaying the endogenous factors at play, one of the leading arguments of the
paper is that human trafficking is a crime that is fed by processes and effects of globalization.
Therefore, the responses to human trafficking need to be rooted in new development strategies that
transform societies and individuals; strategies that can make globalization work and also mitigate the
risks it brings. Furthermore, this means that effective global efforts to end human trafficking will need
the support of NGO global networks and other civil society groups from both developing and
developed countries. Up and above all, any effort to combat crime and poverty demands political will
on the part of national governments and the international or global governance institutions and
organizations and other key actors in the fight against global poverty and crimes like human
trafficking. The current authors maintain the call for an all rounded approach; the promotion of justice
and human rights, protection of rights, mobilizing moral awareness and implementation of enforceable
legal standards, all of these efforts supported by the creation of a global human community where all
are empowered and given the needed freedom towards self-realization. Such a community where
justice prevails can only be assured if there is commitment to an ethical global vision that promotes
social innovation in global governance, transnational finance and trade; a cosmopolitan vision that
looks toward a new international order that takes seriously the normative standards of justice and
equity and therefore takes care of the moral significance of globalization.
672.
The Woman in Mveng's thought
by JOSEPH LOÏC MBEN ............................................................................................ 153-164
Are women a concern in Engelbert Mveng’s work? This essay aims at presenting a thorough reflection
of Mveng’s perspective on women as it can be discerned from his various writings. Very few of his
writings are directly dedicated to women. Among possible ways of analyzing references to women in
Mveng’s publications, the author has decided to look at woman in the African universe, in African art,
in religion and in poetry, which are the main areas where women appear in Mveng’s writings. Most of
the publications of Mveng on women were written between the 1950s and 1970s. Later publications
just reinforced points already raised in early writings. After presenting the fourfold dimension of
woman in Mveng’s writings, the author moves to an evaluation of Mveng’s thought, inspired by
feminist hermeneutics.
673.
Sublimating Desire: Reflections on the Problem of Sexual Abuse of Minors by Clergy
by LAURENTI MAGESA ............................................................................................ 165-176
Sexual abuse of minors by members of the clergy has grievously wounded the 21st century Church.
These abuses are usually manifest in two forms: pedophilia (where the minor is a child) and
ephebophiles (where the minor is an adolescent). Since the mid 1990s, millions of dollars that could
have enhanced her primary mission of reaching out to the needy have been rolled out by the church as
recompense to the victims of the sex scandals by the clergy. Of course, no amount of compensation
would be enough to heal the psychological and spiritual wounds suffered by these victims and the
wounds of shame and ridicule suffered by the Church herself. Although these abuses have often been
associated with the Church in the West, this article accentuates the fact that pedophilia (just like
homosexuality) and ephebophiles are not uniquely American or European problems; they exist in
Africa too. Furthermore, it dispels as myth the claim that celibacy is causally linked to pedophilia and
ephebophiles. Nonetheless, that the Church needs to reconsider her teaching about human sexuality,
especially as it pertains to the clergy, is inevitable according to the author of this article. The
understanding of celibacy as a rejection of sensuality, tenderness and mutuality is essentially
Manichaean; it needs to be seriously reexamined. Sublimation of, rather than flight from, sexual desires
230
by Matthew Charlesworth, S.J. is envisaged as the way forward for celibate priests and religious. Towards the end, the article proposes
a possible approach towards the fixated pedophiles and ephebophiles in the clergy in the African
situation.
674.
Cultural implications of Single Motherhood: An attempt at Comprehension in the
Light of Feminist Theology
The reality of single motherhood is all glaring that it does not require a formal affirmation. What needs
an immediate clarification is whether any woman living alone with a child should be qualified as a
‘single mother’? De facto, yes: they are mothers without a partner. But in most cases, they are
“unmarried mothers”: women who have children out of marriage setup, or whose earlier marriage(s)
has broken up. These women are not the object of our study. They have been there all along, and their
joys and sorrows are best discussed under the umbrella of “single parenthood”. In the strict sense that
will be used in this article, single mothers are women who decided, under certain circumstances not to
marry, AND to raise a family of their own. These women make such decisions within the general
scheme of life choices, and live the consequences within the society.
While some of the reasons leading to such decisions will be highlighted, the core of this article is to
address the cultural implications of such a resolution. One of the cultural dilemmas comes to fore when
a child of such circumstance starts his/her own rites of passage. The rite of marriage of the child poses
a particular problem to the single mother in certain cultures: she must find a way of “marring herself”
before her child could proceed to a culturally approved marriage. This article does a case study of this
self marriage in the Gikuyu (popularly called Kikuyu) culture of Kenya; and then employs the tools of
feminist theology to interpret it for the Christian faith in Africa.
675.
The 'Third Gender'
by ANNE ACHIENG .................................................................................................. 189-196
This paper attempts to re-sensitize humanity on the “third gender,” questioning the appropriateness of
the word ‘gender’ in classifying humanity. This classification on sexuality marginalizes the intersex.
The intersexes, despite the fact that many people treat them as minorities, are still being born. Perhaps
God persistently speaks to us drawing our attention to them. This indicates why Dorra’s statistics is not
irrelevant. Dorra Gerald1 avers that the intersex persons make up 12 % of the worlds’ population. From
this perspective, this paper explores society’s motive in neglecting the intersex. They are not accepted
in areas such as sports; marriage, gendered jobs or to express their identity. It is time they are treated as
human beings, created in the image of God, so that they can experience human dignity in spite of their
sexuality.
Book Reviews
676.
ANTOINE E. NACHEF. Women in the Eyes of Jesus: Yesterday, Today, and Forever.
New York: Sociey of St Paul / Alba House, 2004.
Reviewed by ANGELO DEMA MUNDUNI ................................................................. 197-198
677.
GARY MACY. The Hidden History of Women's Ordination: Female Clergy in the
Medieval West. New York: Oxford University, 2008.
Reviewed by ETCHI BESEM OBEN .......................................................................... 199-200
678.
CAROLINE N. MBONU. Handmaid: The Power of Names in Theology and Society.
Oregon: WIPF and Stock Publishers, 2010.
679.
POPE BENEDICT XVI. Jesus of Nazareth: Holy Week: From the Entrance into
Jerusalem to the Resurrection. Nairobi: Paulines Publications Africa, 2011.
Reviewed by FRANCIS CHISHALA CHISEMBE .......................................................... 203-204
680.
JOHN PAUL LEDERACH. Building Peace: Sustainable Reconciliation in Divided
Societies. Washington: The United States Institute of Peace, 1997.
Reviewed by ANNE ACHIENG ................................................................................. 205-207
231
681.
by Matthew Charlesworth, S.J. MBENGI ANICET N'TEBA. La mission de la Compagnie de Jesus au Kwilu:
Pontifica Universita Gregoriana, 2010.
Short Contributions
682.
The Way of Kadogos
683.
A Figure of Contrasts
by GILBERT FUNGAI BANDA........................................................................................... 212
684.
Digne Maman Africaine
by BIENVENU MATANZONGA .......................................................................................... 213
685.
A Candle Lit
by CHRISPEN MATSILELE ........................................................................................ 214-215
686.
My Name
by NDANU MUNG'ALA .................................................................................................... 215
232
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Evaristus Ekwueme, S.J.
Raymond C. Tangonyire, S.J.
Wilson Waweru, A.A.
Makasa Adrian Chikwamo, S.J.
Etienne Mborong, S.J.
Jacob Barasa, A.A.
Dieudonné Bomalose, S.M.M.
John Ewu
Wilfrid Okambawa, S.J.
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
687.
Editorial: Choosing Christ in the World
by NORBERT LITOING ...................................................................................................... 5-7
Articles
688.
Acceptable Guests: A Plea for an Empathetic Missiology
by FERENC PATSCH ....................................................................................................... 8-23
In this paper, which is to a great deal inspired by the scholarship of Anthony J. Gittins and Peter C.
Phan, I propose that the attitude of missionaries toward the host populations needs to be empathetic.
Willing to rehabilitate the very word “empathy” in missiological vocabulary, my contribution aims to
promote a generally empathetic culture by sophisticating the philosophical framework suggested by
Schleiermacher, Buber, and Gadamer and by outlining some basic components of a new and gradually
rising missionary spirituality which is more convenient to our globalizing world.
689.
A Missing Link between Sacraments and Christian Living: A Prime Contributor to the
African Problems
by RAYMOND CHEGEDUA TANGONYIRE....................................................................... 24-32
Catholic sacraments are symbolic representations of basic human meanings and values. For example,
they represent values such as fidelity (marriage), service (orders), conversion (reconciliation), and
maturity (confirmation). They are also ritual affirmation of basic human needs and desires such as
belonging (baptism), healing (anointing), or food/community (Eucharist). The life and ministry of Jesus
is the source of these sacraments. As those who profess Jesus as their saviour, Christians are expected
to lead lives worthy of these values enshrined in the sacraments. The purpose of this is for human
beings to be in communion with one another, God, and the rest of creation. However, existential
experiences such as hatred, violence, greed, insecurity, and repressive power that characterize African
societies show that there is a disconnect between the sacraments and Christian living. The paper
reflects on this missing link and calls for a renewed understanding of Christology, Christian
anthropology, and ecclesiology as a way of restoring the missing link.
233
690.
by Matthew Charlesworth, S.J. The Church and Politics: Christian Praxis and Political Involvement
by ANGELO DEMA MUNDUNI ...................................................................................... 33-38
Argued by Karol Wojtyla (John Paul II), “every person is born into the world to bear witness to the
truth according to his or her own particular vocation”. The events of elections riggings, corruption,
genocides, civil wars, acts of terrorisms, and the general neglect of the public sphere by governments,
manifest serious trends on how the people of God are deprived of their rights and the truth, the truth
which affects their inmost being and their sphere of principles and relationship with God. Good politics
and governance for the kingdom of God calls for what Kroger calls “prophetic annunciation of the
good news of the Kingdom of God and a critical denunciation of every dehumanizing social
condition”. Secondly, we need to affirm that our God is a God of life, the One who makes life worth
living, and who calls us to respond by making life worth living.
691.
Quand Roland-Roger devient sourd! Engagement chrétien en Afrique dans un
contexte d'anarchie dèmocratico-révolutionnaire et de 'dogalisation' de l'homme
The African context appears as a strange combination of anarchy with elements of democracy and
revolution. It is characterized above all by dehumanization and anthropological poverty. These last
years, more than ever, the West has intervened in Africa to change political systems. Sometimes, this
intervention has taken the appearance of humanitarian aid to victims of war or natural catastrophies.
Whatever be its justification, this intervention raises the question of the independence of Africa and
puts questions to Theologians and Christians in Africa. How should they commit themselves in this
context? Flowing as a long poem in prose, to the rhythm of the traditional balafon, this article examines
this complex question and opens the way to further reflections on African Theology of Liberation and
Inculturation.
692.
Imagination théologico-politique en Afrique postcoloniale
« L’Africain, au fond de lui-même, au coeur de lui-même, au coeur de sa société et dans la dynamique
de la vie de tout le continent, est un colonisé, un décolonisé, un néo-colonisé et post-colonisé obligé de
reconstruire son espace de vie et de construire une destinée de liberté réelle et de créativité
humanisante. Identité, libération et reconstruction sont ainsi des ‘catégories dialectiques’ qui
définissent l’Africain en tant qu’Africain ici et maintenant, et portent le souffle de toute notre histoire
contemporaine ». [KÄ MANA, Théologie africaine pour temps de crise. Christianisme et
reconstruction de l’Afrique, Paris, Karthala, 1993, p. 33.]
693.
Wanjiku's Contribution to the Christological Debate
by WILSON WAWERU .................................................................................................. 58-66
The name “Wanjiku” in its ordinary Kenyan usage represents the unprofessional, marginalized and
voiceless people who have worthwhile life-experiences to contribute to the life’s banquet but whose
ideas never reach the discussions board room. For my case here, Wanjiku would represent the humble
Christians at Ndaragwa Catholic Parish in Nyahururu Diocese of Central Kenya whom I interviewed in
February 2011 to know who they say Jesus is to them. It is clear from them that they have tried to
“name Jesus” in a personal way which facilitates their encounter with God. I have tried to present their
contribution as faithfully as I could, though I knit the fabric of their unity of thought in my own artistic
way.
694.
The Church as Family in Africa: A Renewed Debate and Modern Challenege to
Christianity
by ETIENNE SENYUY MBORONG .................................................................................. 67-80
Problematizing the idea of church as family in Africa today is inevitable in an African ecclesiology.
The concept of “family” is both a hermeneutical key for inculturaltion and also a model of being
church in Africa. Going from the person of Jesus Christ, the Ujamaa and Palaver models of church as
family can be developed and lived in such a way that the church becomes a locus for dialogue, healing
– physical and spiritual – and an active protagonist of sustainable development. It is also a place for
education through the word and the ear. Nevertheless, this church is challenged by an anthropological
poverty, “la pauperisation anthropologique” which justifies the misery in the church. The parish, a
family of families, can be the place where some of these challenges are met through sharing the joys
234
by Matthew Charlesworth, S.J. and sorrows of the day-to-day Christian calling.
695.
Forgiven, Forgive
by MARCEL UWINEZA ................................................................................................. 81-95
Forgive them, spare me this word please! What they have done is beyond understanding; it is just
difficult to imagine that they could do this ... How do I open up again after so much betrayal and abuse
of my trust? At one moment or another we have uttered these words. Yet when we let God ‘invade’ us,
great things happen… Enemies shake hands. We begin to put ourselves in the shoes of those whom we
put outside our operating space. We understand that we are all sinners standing in mercy of God (Rom
3:23-24). Yet in no way does this call for naïve reconciliation, instead it is an inward call to realise our
potential for self and mutual destruction and how this can be avoided: by forgiving. The power of what
we can become instead of what we are. The power of forgiveness is fully revealed in God who does
more than what he is asked by his servants. God who raised Jesus to life, not taking revenge against
those who killed him. This power extends reconciliation to where there is conflict, healing where there
is violence and hope in hopeless milieu. This is the power revealed in weakness; such is the power of
forgiveness. It is the power the unforgiving servant lacked. This is the point that this article addresses
using Jesus’ parable of the unmerciful servant.
696.
Le démoniaque de Gérasene
by CONRAD AURÉLIEN FOLIFACK DONGMO ............................................................... 96-110
The healing of the Gerasene demoniac is the most spectacular and famous healing miracle in Mark
gospel. This article through a narrative analysis of this episod tries to show that what is at stake in this
miracle, is not the healing of the man, but the identity of Jesus and his mission. The revelation of the
identity of Jesus as the ‘Son of the most high’ and his announcement among gentiles, is much more
emphasised than the healing of the demoniac man. The healing of the demoniac of Gerasene, serves the
purpose of the gospel of Mark, to show that Jesus is the ‘‘Son of God’’(Mc 1,1), and offers an
opportunity to study this gospel. The christological emphasis of this miracle, leads to understand that in
our continent where so many people suffer from sicknesses and diseases, and rush in churches in search
of healing, this must not be seek for itself but with the aim to come to an encounter with Jesus.
697.
Ignatian Spirituality as a Foundation for African Theology of Politics
In order to get a good insight into any academic discourse, it is always safe to start with some sort of
anthropological supposition(s). How does a discourse understand what it means to be human would be
lead question? One can actually say that the divisions of academic disciplines are based on different
discourses of being human. It is thus that we hear about homo-economicus, homo-politicus, to mean
the discourse on humans as agents of economic and political activities. Theology – the discourses on
God that is engaged by humans – presupposes that humans are beyond the factual bodies and activities.
Based on this claim, theology asserts that spiritual (metaphysical) realm does have an influence in the
physical manifestation of personal and societal life. Theological anthropological discourse could be
considered an effort to publicly acknowledge the “fact” of this influence, and tease out how things fit
in.
Such anthropological presupposition underlines and underwrites this article. It is my belief that while
there are distinctions in discourse between human beings acting and living in the political and spiritual
arenas, the distinctions in discourse do not warrant division in influence. In fact, mutual influence is
desirable when one looks at the run-away situation of the political life in Africa which seems to be
heading towards unnecessary political aporia. This paper modestly seeks to draw attention to this
desirable influence, and suggest its urgency nowadays in the political life of the continent. The use of
Christian theology and Ignatian Spirituality is indicative of the possibility of this mutual influence. The
arguments, its manner of deployment and its cogency are indicative of the plausibility of the influence.
The disciplines of Spirituality and political theology provide the context for this essay. In all, the
objective is to enable humans live a holistic life.
698.
The Fate of the Marian Dogmas of the Immaculate Conception and the Assumption in
the Ecumenical Debate
by PROSPER MUSHY ................................................................................................ 122-135
This article examines the two Marian dogmas of the Immaculate Conception and the Assumption as
considered in the current ecumenical debate. It is an attempt to re-examine the present status of the
235
by Matthew Charlesworth, S.J. Marian doctrine and devotion in various Christian Churches and how the role and place of Mary in the
divine plan of salvation should be proposed today. Included in the proposals is that extreme positions
with regard to the doctrine and devotion to Mary do not have any spiritual benefits for the churches, but
rather tend to obscure the central role that Mary holds in the divine plan of salvation.
699.
'Peace I Bequeath to You, My Own Peace I Give You'
by CHOOBE MAAMBO ............................................................................................. 136-147
“Peace I bequeath to you, my own peace I give you, a peace which the world cannot give, this is my
gift to you” (Jn 14:17). Peace is indeed a gift given to humankind by Christ. But observing what is
happening in Africa, one wonders and asks questions! But what is wrong with Africa? Was the gift of
peace bequeathed by Christ not intended for Africa? Africa is not exempted from this gift. No human
race or culture is exempted from this gift. But how come Africa is experiencing war, conflict, violence
and other ills? Perhaps, turning to genuine politics would serve as a remedy to most of the uproars
experienced in Africa. It is therefore, the argument of this author that if Africa is to enjoy the gift of
peace, politics – authentic politics – politics worthy of the name politics must serve as a pathway to
true peace.
700.
Solution Focused Education: A New Model of Educating for Peace and Development
in Africa
by MAMBYANGA EBUMA MATANZONGA ................................................................. 148-161
Today, Africa is experiencing many challenges: from civil wars to genocide, from economic meltdown
to questionable political leadership. I believe that the appropriate step to take is a critical assessment of
the situation. In this article, I am advocating an educational system which favors actions much beyond
than just theories. This kind of education should expose students or learners to charismatic figures who
have distinguished themselves and are able to inspire young generations through their values, ideals
and moral standards. In addition and in order to heal the continent from the challenges mentioned
above, we need an educational system which emphasizes peace building strategies. To achieve this, we
should borrow from our own cultures and traditions. Thus, we need an educational system which
empowers students to act, a “solution focused education” which builds on “student centered approach”
and allows students to express themselves: their thinking as well as their feeling.
701.
Human Rights in an Ecumenical Perspective
by FIDÈLE INGIYIMBERE .......................................................................................... 162-178
Human Rights have become a benchmark in international arena, since the Universal Declaration of
Human Rights on December 10, 1948. However, the declaration itself was a climax of a long process,
originating in the Enlightenment movement. What was the Christian attitude towards this development
of Human Rights? This paper explores this question from an ecumenical perspective, comparing
Catholic understanding of human rights and the view of the theologian Jürgen Moltmann. The paper
then follows a threefold framework. The first point presents a progressive Catholic attitude towards
human rights, starting from the reaction of Pope Gregory XVI, to the full endorsement of Pope John
XXIII, through a half openness of Popes such Leo XIII and Pius XI. The second point exposes
Moltmann’s position, and the third makes a comparison between these two positions in order to
highlight the common ground and their complementarity.
702.
«Un cœr docile pour gérer la chose publique»
by CHRISTIAN NDIMBA NDOKI ................................................................................ 179-183
This is a fictive interview of Pope John Paul III, the successor of Benedict XVI, and a Pope very
committed in politics. To explain his vision of the role of Christian faith in the political life, he recalls
the speech given by his predecessor, Benedict XVI, in September 2011, before the Federal German
Parliament, the Bundestag. In a very simple and familiar way, he reflects on the mission of political
leaders: to serve the justice and the law. But how to recognize what is just? What are the foundations of
the law? Is it still relevant to consider nature as one of them?
703.
The Congolese Civil War: A Challenge to my Christian Faith
by RAPHAËL NDAPHET BAZEBIZONZA ..................................................................... 184-191
This reflection is not a scientific exercise, but a personal account of the experience of war in my
homeland (Congo-Brazzaville) and consequently, the questions and appeals that could have generated
such barbarism. The serious crisis which affected Congo gave rise to equally serious violation of
236
by Matthew Charlesworth, S.J. human rights, and massive loss of lives. For this reason, the promotion of any initiatives that may lead
to peace and justice is important. The Church, far from wanting to replace the state, can through its
many institutions in the areas of education and health care, provide comfort and care for souls. And this
aid is often more necessary than material support especially when it comes to heal so many wounds of
body and soul. It is a principle of Christian faith, anchored in the natural law, that the human being
should be protected, precisely in situations of weakness; the human person always takes priority over
other aims.
Book Reviews
704.
LAURENTI MAGESA. African Religion in the Dialogue Debate: From Intolerance to
Coexistence. Berlin: LIT Verlag GmbH and Co., 2010.
Reviewed by CHRISPEN MATSILELE ....................................................................... 192-194
705.
NORMAN TANNER. New Short History of the Catholic Church. London/New York:
Burns & Oates, 2011.
Reviewed by ETIENNE SENYUY MBORONG ............................................................. 195-196
706.
KARL J. MORALI ILARIA BECKER. Catholic Engagement with World Religions: A
Comprehensive Study. Maryknoll, NY: Orbis Books, 2010.
Reviewed by FERENC PATSCH ................................................................................ 197-198
In this paper, which is to a great deal inspired by the scholarship of Anthony J. Gittins and Peter C.
Phan, I propose that the attitude of missionaries toward the host populations needs to be empathetic.
Willing to rehabilitate the very word “empathy” in missiological vocabulary, my contribution aims to
promote a generally empathetic culture by sophisticating the philosophical framework suggested by
Schleiermacher, Buber, and Gadamer and by outlining some basic components of a new and gradually
rising missionary spirituality which is more convenient to our globalizing world.
707.
ALBERT DE JONG. Father Michael Witte of Kabaa High School, Missionary and
2011.
Reviewed by GILBERT FUNGAI BANDA................................................................... 199-200
708.
TERRY W. MWANIKI, PETER M. MBUCHI, MARL LELERUK AND FRED MWEI. Peace
Reviewed by MILLY IBANDA MILINGANYO ............................................................ 201-202
709.
IGNATIUS ANOONEKWA TAMBUDZAI AND CHIKERE CRESCENT UGWUANYI. The Priestly
Reviewed by NORBERT LITOING ............................................................................. 203-204
Short Contributions
710.
The End of Kadogos
711.
No Longer Afraid
712.
L'amour
by MOSHA JACKSON....................................................................................................... 208
237
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Staff Advisor:
Typesetting &
Artwork:
Printed by:
Evaristus O Ekwueme, S.J.
Donald Mwiinga, S.J.
Makasa Chikwamo, S.J.
Wilson Waweru, A.A.
Abdon Rwandekwe, S.J.
Isidore-Splendour Chukwu, S.J.
Corbinian V.J. Kyara, S.J.
James Moro, S.J.
Silvia Maritim
Christopher Ngolele, S.J.
Richard Katembo Lusenge, A.A.
Fr Wilfrid Okambawa, S.J.
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
713.
Editorial: Eco-Friendly Light of the World
by EVARISTUS OKECHUKWU EKWUEME ........................................................................... 5-8
Articles
714.
The Significance of the Church's Mission of Reconciliation in Africa Today
by PAUL BÉRÉ .............................................................................................................. 9-17
What will be the consequence for the continent if the Church should cease engaging in its mission of
reconciliation? Does the Church’s engagement in reconciliation make any difference? The Africae
Munus challenges the African Church to be the salt and light of the world in issues of reconciliation,
justice and peace. How is the Church faring in this regard? Instead of a direct engagement with politics
or complete withdrawal into ivory towers of speculative theology and spirituality, should the Church
favor a more collaborative approach to reconciliation? What is the Church as family without
wholehearted commitment to Africae Munus?
715.
Reciprocity in Matters of Religious Freedom: An Imperative for Interreligious
Dialogue
by NORBERT LITOING .................................................................................................. 18-29
This paper ponders on the issue of religious freedom as a prerequisite for any genuine interfaith
dialogue. Africae Munus’ take on religious freedom serves as launch pad for the reflection. The
question shall be examined from the point of view of Islam, with the question of dhimmitude and from
the point of view of Christianity with reference to Canon Law on interfaith marriages.
“No man by nature is bound unto any particular church or sect, but everyone joins himself voluntarily
to that society in which he believes he has found that profession and worship which is truly acceptable
to God. The hope of salvation, as it was the only cause of his entrance into that communion, so it can
be the only reason of his stay there.” John Locke, Letter concerning Toleration, 1693.
716.
Unravelling Deadlocks in the Ecumenical Debate: Anglicans and Roman Catholics
238
by Matthew Charlesworth, S.J. on the Practice of Doctrinal Authority
by PROSPER MUSHY .................................................................................................... 30-44
The practice of doctrinal authority in the Church is one of the most controverted issues in ecumenical
dialogue. Any significant agreement on this matter could give prospects for the doctrinal reconciliation
among the churches and consequently the possibility for the establishment of full communion. In this
article I explore the Anglican-Roman Catholic ecumenical dialogue with the objective of examining the
extent to which consensus has been achieved on the subject of doctrinal authority. The main question
examined here is whether the exercise of doctrinal authority still remains a dividing factor between the
two churches and what needs to be done to address the challenge.
717.
Don't Forget Suffering for the Present and the Future of God in Africa
Toute personne qui lira cette réflexion devra être avisée de la principale motivation qui l’a inspirée : la
souffrance fait que notre lutte pour la justice et notre mission en faveur de la réconciliation et de la paix
aillent dans les profondeurs de la réalité humaine et de Dieu. Non seulement la souffrance est au coeur
du questionnement de tout homme, mais aussi et surtout en son coeur se trouve la question de Dieu et
la possibilité de lui intenter légitimement un procès lorsque les choses vont mal. Cela nous amène à
nous intéresser aux réponses traditionnelles données face à la souffrance, à découvrir l’intimité et la
distance de Dieu exprimées par les questionnements des victimes, si bien que chacun de nous, à partir
de son contexte personnel et communautaire, pourrait se demander en quoi notre attitude dans la
souffrance est-elle une attitude de foi en un Dieu de la vie. Ma conviction est que l’on ne devrait pas se
contenter pour cela du fait que les gens prient, et même parfois trop, comme c’est le cas en Afrique
aujourd’hui. Nous devons en plus nous rassurer que cette prière a une dimension critique qui n’épargne
pas nécessairement Dieu. Car une prière dans la souffrance qui ne questionne pas Dieu et ses méthodes
n’est ni conforme à nos religions traditionnelles, ni à la religion chrétienne, et manque d’énergie
nécessaire pour la libération. Les Africains, comme les psalmistes, et même Jésus, n’ont jamais tout
simplement subi la souffrance. Nous targuer d’être la « réserve spirituelle » de l’humanité peut finir par
devenir un piège pour le présent et le futur de Dieu, et de notre mission comme Église, si nous en
sommes aussi la réserve de la misère et de la souffrance.
718.
Theological Insights on Ecology and Technology: Towards Sustainable Development
and Peace in Africa
by MARGARET GECAGA .............................................................................................. 57-73
The recent disruption of the earth’s ecosystems through industrialization, consumption of the planet’s
precious finite resources and pollution of the oceans, soil, and the atmosphere raises the distinct
possibility of the collapse of the fragile biosphere. It is apparent that any effort to reverse this gloomy
situation will have to draw on a wide range of analysis and techniques. The expertise of natural, social
and physical scientists, policy makers and theologians must be drawn together in a joint effort to deal
with the global crisis. This article focuses on the place of theology in this endeavor. It points out that
the causes of environmental degradation are multi-dimensional, that is; technological, economic and
socio-political. Some critics have observed that the Judeo-Christian tradition that validates an
anthropocentric view point in its understanding of human being as the apex of creation has led to the
environmental crisis. Subsequently, the main argument is that since Christianity has contributed to the
problem, it is must be part of the solution. The Christian community in general must take a stance for
care, justice and the integrity of God’s creation. In conclusion the article provides insights that would
lead to the development of a holistic and integrative paradigm that will ensure environmental
conservation and sustainability.
719.
What is There in a Bunch of Greetings?: An essay on Romans 16:3-16 (NRSV)
by ETCHI BESEM OBEN ............................................................................................... 74-81
An African season of reconciliation for justice and peace will bear great fruit only as solidly as it is
built on the rock of the mutual recognition of another as a person of equal dignity as oneself; whether
the one be male, female or intersex; child, adolescent or adult; slave-born, free-born or mixed; of same,
different or multi tribes. Such mutual recognition takes root from the impartiality of Divine grace that
should create the same social identity for all those in Christ. Can the African Church embody this tenet
faced with tribal/societal class, gender and age stratifications, hierarchies, discriminations? Can cultural
norms offer wisdom for this process? Can we find Christian and cultural precedence to draw on? This
paper exegetes Romans 16:3-16 picturing how St Paul employs a cultural norm to actualise his
239
by Matthew Charlesworth, S.J. teaching of an equal social identity created by the impartiality of divine grace, for all in Christ.
720.
A reading of Africae Munus in the Light of 'Graces Asked for' in The Spiritual
Exercises of St Ignatius Loyola
by CHIKERE CRESCENT UGWUANYI ............................................................................. 82-94
An important part of ecclesial life is to think about how a document of the Church is received. The
importance of Church teachings depends a lot on how it becomes a sensusfidelium, that is, how a
teaching is incarnated in the individual believer with the community of the faithful. With the
publication of Africae Munus, it behooves on all to explore ways of assimilating its teachings. In one
sense, this article makes a suggestion on how Ignatian Spirituality could be a viable framework through
which the Holy Spirit could help African Christians respond to the call of their bishops to build an
African Church that understands its mission as that of reconciliation, justice and peace. Given the
vastness of Ignatian Spirituality, the article argues for and uses the theme of “graces asked for” in The
Spiritual Exercises of Saint Ignatius of Loyola as a conduit for reading Africae Munus. In another
sense, this article is a reception of the Second Synod of Africa by someone who tries to live the
Ignatian Spirituality.
721.
Une promotion de la lectio divina, dans le sillage d'Africae Munus de Benoît XVI
by ILDEVERT MATHURIN MOUNGA ............................................................................ 95-101
Dans l’Exhortation Apostolique Africae Munus, le Pape demande à l’Eglisefamille de porter l’Evangile
au coeur des sociétés, d’être servante de la Parole de Dieu. La raison est que cette Parole nous enracine
profondément dans le Christ. Il faut donc la lire et la méditer quotidiennement. Un moyen assuré pour
approfondir et goûter la parole de Dieu est la lectio divina, qui constitue un véritable itinéraire spirituel
par étapes. La parole de Dieu est comme une échelle sur laquelle nous pouvons monter et, avec le
Christ, également descendre dans la profondeur de son amour.
Pope Benedict XVI signed the Post-Synodal Apostolic Exhortation ‘Africae Munus’ at Ouidah, Benin,
on 19 November 2011. This is a presentation of the fruits that emerged from the Second Special
Assembly for Africa of the Synod of Bishops which took place in Rome from 4 to 25 October 2009 on
the theme “The Church in Africa, at the Service of Reconciliation, Justice and Peace. ‘You are the salt
of the earth; […] you are the light of the world’. (Mt 5:13-14). ‘Africae Munus’ recognizes the
beneficial effect of the 2008 Synod of Bishops on the Word of God in the life and mission of the
Church. Thus, the document is full of references to Holy Scripture.Father Mathurin’s article – the
promotion of lectio divina in the light of Africae Munus – is made up of four points. The first point is
trying to define the concept of lectio divina. The second and the third points are a reflection on the
importance of the Word of God in Jewish Tradition and Christian Traditionrespectively. The last
scrutinizes the fundamental stages of lectio divina.
In order to be salt of the earth and light of the world, Christians need to be nourished by the Word of
God. The Liturgy of the Hours presents a passage from Psalm 118 on the Word of God: a praise of his
Word, an expression of the joy of Israel in learning it and, in it, to recognize his will and his Face. The
Apostles received the Word and passed it on to their successors as a precious gem kept safely in the
jewel box of the Church. The Word of God is like a stairway that Christians can climb and, with Christ,
even descend into the depths of his love. A time-honoured way to study and savour the word of God is
lectio divina which constitutes a real and veritable spiritual journey marked out in four stages. The first
stage is the lectio, which consist of reading a passage from Sacred Scripture and taking in the main
elements. This is followed by the meditation. It is a moment of interior reflection to understand what
the Word is saying. The third moment is prayer in which we linger to talk with God directly. The fourth
stage is contemplation. This helps the heart to be attentive to the presence of Christ whose word is a
lamp. Reading, study and meditation on the Word should then flow into a life of constant fidelity to
Christ and his teachings.
Listening to Father Mathurin, the Word of God can lead to the knowledge of Jesus Christ and bring
about conversions which produce reconciliation, since it is able to shift the thoughts and intentions of
the heart.
722.
Challenges and Possibilities of Developing Ecologically Conscious Technologies in
Africa
by NATHAN GICHUKI AND AUSTIN U. DENIS ........................................................... 102-110
Africa has great potential in the development of eco-friendly indigenous and local technologies. It also
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by Matthew Charlesworth, S.J. has the potential to import eco-friendly technologies that does not destroy its natural environment in the
name of urbanization and unsustainable development. What are the challenges that stifle these
potentials? What are the possibilities of developing ecologically conscious technologies that can
contribute to sustainable development and growth? Is Africa ready to do what it takes to save its
environment?
723.
Policy Based Challenges of Ecologically Conscious Technologies: A Case of Kenyan
Environmental Governance
by CALEB MIRERI ................................................................................................... 111-117
There are policy based challenges and possibilities of ecologically conscious technologies in Africa. In
the case of Kenya, there is a 2010 constitutional provision for the right to a clean and healthy
environment. What are the challenges in the legislation of laws, policies, rules and regulation to
encourage environmental governance? Does the right to clean and healthy environment include a duty
as well? What are the different policies that the Kenyan government has enacted and what are the
challenges in implementing them? What are the challenges in legislating environmental friendly
policies?
724.
Forms of Education and Formation of the Youth in Ecologically Conscious
Technologies and Their Role in Development and Peace Building Processes in Africa
Every child has the potential to be a genius in any dimension of life. However, the educational system
can either inflame this potential or stifle it. With respect to eco-friendly technologies, sustainable
development and peace building, what forms of education and formation of the youth will be most
appropriate? The intrinsic connection between ecology, sustainable development and peace building
suggests forms of education and formation that are based on an understanding of technological process
and youth cognitional aptitude. Thus, ecologically conscious technologies and sustainable development
are grounded on ecologically conscious forms of education and peace formation. The appropriate forms
of education for ecologically conscious technologies are those that inflame the genius in the child to
become ecologically conscious in innovation, invention, consumption and preservation of technologies
for sustainable development and peace.
725.
Africae Munus and Priestly Formation: Some Practical Questions
by PETER J. HENRIOT .............................................................................................. 128-135
The agenda for the future Catholic Church in Africa can be found in Africae Munus, the post-Synod
Apostolic Exhortation presented by Pope Benedict XVI in Benin in November 2011. The document is
challenging in developing the followup to the commitment of the Second Africa Synod (October 2009)
to promote a “Church in service to reconciliation, justice and peace.” This article highlights four
emphases in AM with questions that have implications for priestly formation in our seminaries today.
Theological Development should be practical and pastoral and focus on the task of inculturation.
Pastoral Orientation needs greater attention to a renewed Sacrament of Reconciliation. Social
Involvement puts strong emphasis on the Church’s social teaching as a tool to effect commitment by
Catholics in justice affairs. Personal Priority means building a spirituality that manifests zeal. In all,
there must be a balance between politicisation and spiritualisation in our response to the Synod’s call.
726.
Social Sins and Ecological Problems: Should Human Beings Continue to be the Sole
Measure of All Things?
by ITUA OGBEKHILU EGBOR .................................................................................... 136-151
Our ancestors say, “One who has no idea where he/she is going should at least know where he/she is
coming from.” The world is confronted with the monstrous crisis of ecological imbalance stemming
from environmental degradation. Confused as to what to do and which direction to take individuals,
groups, societies and institutions continue to grope searching for a response or at least some people to
hold responsible for the disaster that threatens us. To understand where we are, and in order to chart a
way forward we have to ask how we came here in the first place. The human mind has been shaped by
thoughts and ideas from historical past. The Protagoran maxim that, of all things, the measure is man,
created a world where human beings saw themselves as ends in themselves. Not only did humans
realize and emphasize their autonomy, they upheld an ethical vision in which the fate of the world and
the shaping of history solely depended on them. Through the scientific prowess of the Enlightenment
period the rest of creation became mere objects to be exploited. The reckless and indiscriminate
241
by Matthew Charlesworth, S.J. exploitation of nature highlights the sins that humans continue to commit individually and socially. The
eminent ecological crisis has also contributed to accentuating the concerns over ecological sin. St.
Ignatius of Loyola’s Principle and Foundation represents one among many possible responses to the
ecological crisis.
Book Reviews
727.
AGBONKHIANMEGHE EMMANUEL OROBATOR. Reconciliation, Justice and Peace: The
Second African Synod. Nairobi: Acton Publishers, 2011.
Reviewed by CORBINIAN V. J. KYARA ................................................................... 152-154
728.
JOHNY THACHUPARAMBAN. Jesus and the Law in the Matthean Community: A Sourceand Redaction-Critical Study of Mt 5:38-48. Delhi: ISPCK, 2011.
Reviewed by ABLAM AUGUSTIN ATSIKIN ............................................................... 155-156
729.
DAVID J. FRANCIS. Peace and Conflict in Africa. London: Zed Books Ltd., 2008.
Reviewed by MILLY IBANDA MILINGANYO ............................................................ 157-159
730.
JOHN S. MBITI. Concepts of God in Africa (2nd ed.). Nairobi: Acton Publishers, 2012.
Reviewed by BENEDICT EBOGU .............................................................................. 160-162
Short Contributions
731.
Cosmic Symbiosis
by WAWERU GICHUKI ............................................................................................. 163-164
732.
Pleurs et joie d'une religieuse africaine
by BIENVENU MATANZONGA ................................................................................... 164-166
733.
A Song in the Blowing Wind of Africa
by EMMANUEL YOHANA ......................................................................................... 166-167
734.
The Ethiopian Eunuch
242
Editor-in-Chief:
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Artwork:
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James Moro, S.J.
Silvia Maritim
Fr Wilfrid Okambawa, S.J.
Nairobi (Kenya)
Makuyu (Kenya)
Editorials
735.
Editorial: 'My People Perish for Lack of Understanding!' Hosea 4:6
by EVARISTUS OKECHUKWU EKWUEME ........................................................................... 5-8
Articles
736.
Awareness of Violence in Religion: A Call to Humility
by EMMANUEL FORO ..................................................................................................... 9-19
Not only is it often heard that religion is the source of many (they generally say ‘all’) evils or the cause
of violence in the world, but an active effort is made to reduce the social influence of religion or to take
faith into the personal sphere of entertainment or even further, to ridicule religious belief. This article
acknowledges religion’s role in violence defined as a religious qua relational reality in human hearts
and in society. The thesis could be expressed proverbially: “the corruption of the best is the worst.” The
implication of such a view is labor for believers geared towards optimal actualizing of the lifeenhancing quality of religion while excellence is constantly sought through dialogue and peaceful
mutual confrontations for the well-being of all, if indeed it is ever better life that we are all pursuing
and if God is living Goodness.
737.
Demystification of Religious Violence Hypothesis
by CORBINIAN V. J. KYARA ........................................................................................ 20-30
One of the key problems facing the continent of Africa is lack of durable peace. The continent has
experienced violence in various forms for many years. One of the major challenges, which face any
attempt to address this problem, is identification of the root causes of violence. By large, there has been
a general appeal to religion as one of key factors behind violence in many parts of the continent; and so
many people talk of religious violence. Even so, a critical understanding of religion as an authentic
institution in the society leaves no room for qualifying violence in itself as something religious. This
paper first questions the logical validity of qualifying violence as something religious, and then reflects
on the function of religion as a moral conscience of the society.
738.
Religion and Violence in Africa
243
by Matthew Charlesworth, S.J. by CHOOBE MAAMBO ................................................................................................. 31-40
The study of world history has demonstrated that religion is often held as a reservoir of peace, love and
tolerance. Religious ideas have not only inspired the building of peace, love and tolerance, but also the
enhancement of human civilizations. Indeed, from the record of history, religion has been the rock
upon which noble acts of unconditional love of the neighbor and of God has been built. Yet, at the
same time, history has also proven that religion has a strong tendency to promote violence. In spite of
its capability to make positive contribution to public life, religion has also the ability to cause havoc.
This experience has become more prevalent on the continent of Africa. Towards the end of the 20th
century and by the beginning of the 21st century, religious violence in Africa has become the talk of
the day.
739.
Pentecostal Prophets and the Ivorian Crisis: From Religious Performance to
Ideological Struggle
by CHRISTIAN ABITAN ................................................................................................ 41-47
Since the death of its first President in 1993, Côte d’Ivoire has been facing a political crisis whose
climax was the post-electoral crisis of 2010-2011. Throughout this crisis, Pentecostal pastors
prophesied about its outcome and also about the future of Côte d’Ivoire which, according to their
insight, has a particular value in the eyes of God and should be led by a man of his choice who would
defeat any spiritual or political coalition. The author of this article highlights the ideological nature of
these religious performances and their affiliation to the nationalist movement embodied by the former
president Laurent Gbagbo. Then he brings out the resistance to peace due to these “divine messages”
and identifies two major challenges for the country: the necessity to work on perceptions and beliefs in
other to achieve peace, and an urgent reflection on the way that religious movements should relate to
the public sphere.
740.
La Foi: Metanoia, passion pour Dieu et redécouverte des valeurs religieuses
africaines: Quelques réflexions à partir d’ Africae Munus
by BIENVENU MAYEMBA KUBUTA .............................................................................. 48-57
This essay is a reflection based on the Post-Synodal Apostolic Exhortation Africae Munus of Pope
Benedict XVI. The author brings up some sketches in a dogmatic theological and anthropological
perspective and tries to develop some theological models rooted in the Scriptures, the Christian
tradition and the African religious and socio-cultural heritage. In the first part of his reflection, he
focuses on faith. He primarily analyses its Theological, Christological, Pneumatolocial and Mystical
aspects of Faith as it appears in the Exhortation. Then, he explores how this faith constitutes a call for
conversion towards Justice, Peace, Reconciliation, and also as passion for God, radical choice for God.
In the second part, he moves to a reflection on the reality of faith in the context of Africa. He criticizes
the use of the word “animists” in Africae Munus, to designate those who practice African religions.
From there, he manages to show how this word is charged with prejudices. He then establishes a
parallel between the Ancestors, founders of African religions, and the Patriarchs of the Jewish Bible,
calling by this mean for respect, reverence and veneration.
741.
The Principle and Foundation of the Spiritual Exercises of Saint Ignatius of Loyola
by EMEKA ASOGWA .................................................................................................... 58-67
In our postmodern world fully engulfed by science and technological development, the question of
human origin, purpose of our being on earth and the beatific vision (ultimate end) are threefold
question that should hunt every man and woman. To pretend that these questions are not there or, that
they have no significance on one’s life seems to me as an illusion. Undoubtedly, many live their lives;
fulfil their day-to-day activities “as if” the contemporary style of living and choosing in our world
today is already a norm. In this essay, the ‘Principle and Foundation’ of the Spiritual Exercises of Saint
Ignatius of Loyola offer us a medium to dialogue and to reflect over these questions.
742.
Life-Giving Treasures of Family Spirituality: A Battle against Life-Taking Spirituality
of Religious Violence in Africa
by WANYONYI ERIC SIMIYU ........................................................................................ 68-78
Sanctions and military confrontations are often used to combat the proponents of religious violence in
Africa. Yet Africa continues to live under the threats and devastations of religious violence. So many
lives are being lost due to religious violence. Some people have been left permanently injured in
244
by Matthew Charlesworth, S.J. religious violence cases. Some people either have been internally displaced or become refugees in
relation to the problem of religious violence. Properties have been vandalized and lost in connection to
religious violence. In light of this disturbing phenomenon this article proposes and demonstrates that
appropriation of life-giving treasure of family spirituality is a central alternative in addressing the
problem of life-taking spirituality of religious violence in Africa.
743.
The Religious Variable of Peacebuilding and Statebuilding in the Republic of South
Sudan: The Role of Christian Churches
by ETIENNE SENYUY MBORONG .................................................................................. 79-93
The Republic of South Sudan (RSS) is in a real quest both for a form of viable statehood and of
sustainable peace since its independence on the 9th of July 2011. After more than 50 years of violent
intra-state conflict, the people of South Sudan want to make a new beginning. Attaching the religious
variable to the statepeace unit, permits us to explain the phenomena of statebuilding and of
peacebuilding in the RSS. In this article, the author wants to show that religion, especially Christianity
(Catholic and Anglican/Episcopal) has played and continues to influence a great deal the process of
peacebuilding and thus of statebuilding in RSS. It highlights the challenges and predicts certain
perspectives Christian involvement in the process of statebuilding could involve.
744.
«Rendez à César ce qui est à César, à Dieu ce qui est à Dieu»
by MALULU LOCK GAUTHIER.................................................................................... 94-103
Ever since Jesus Christ stood before Pilate, the representative of political authority, the relationship
between the Church and the State has been an ongoing debate. As long as a Christian lives in this
world, he will as a disciple of Christ, work strenuously to contribute towards the construction of a
human society. The last elections in Africa, especially those held in D. R. Congo gave us an
opportunity to reopen the debate regarding the relationship between the Church and the State. In fact
during those elections, a phrase of the Gospel, “Then render to Caesar the things that are Caesar’s, and
to God the things that are God’s.” (Luke 20:25) was especially used to exclude Christians from
engaging in a debate about transparency during the elections and the credibility of the results that
followed. Our article rejects this manipulative use of Scripture as an argument ad hominem, against the
citizens of a country. We propose a contextual reading of this sentence of Jesus and an honest
interpretation of it. This in turn will help us to better understand the healthy tension that ought to
characterize the relationship between the Church and the state.
«En politique, on ne peut pas rester neutre; le refus de prendre position est déjà une implicite prise de
position, une silencieuse connivence avec une situation qui peut être injuste. (…) Car, comment se
situer au milieu des hommes de son temps sans partager leurs inquiétudes et leurs luttes pour un monde
meilleur?»
745.
Community and Individual in Today's Africa
by BÉNÉZET BUJO ................................................................................................... 104-113
In the traditional anthropology of Sub-Saharan Africa, individual and community are complementary
and mutually generative. Moreover, this community extends in space and time, from the immediate
blood relationship to all people (as seen in the value of hospitality), and to the not-yet-born and the
deceased. Thus, the Western, Enlightenment-inspired worry that the group might stifle the individual
who therefore needs ‘rights’ to be protected from the collectivity, is a notion imported with colonialism
and reinforced by globalization. Yet modern Africans are not content with the Western style of
‘freedom from’, particularly in times of existential stress. Individual freedom, human rights and their
interplay with morality, law and responsibilities need to be rethought for Africa in terms of its
traditions and the ideal of ubuntu. Educators should make use of Africa’s vast storehouse of proverbs
and dictums, myths and legends to inculturate African ways of speaking and living. The Church has a
transformative as well as an inculturating role to play, particularly in appropriate teaching on marriage,
children, and social and moral principles.
746.
Applying Liturgy to Life: A Survey of Interactions
by ISIDORE-SPLENDOUR CHUKWU ........................................................................... 114-123
Jesus Christ our Lord is Truth, Beauty and Goodness Incarnate. Living completely and faithfully in
Him, we encounter, especially through the sacred liturgy, the True, the Beautiful and the Good of
Christ in the Church. Living in Christ, we live in communion with each member of the Church, in
every part of the world and in every period of time. These Truth, Beauty and Goodness of Christ
245
by Matthew Charlesworth, S.J. translate, in its entirety, the Love of Christ for us. Thus, as we encounter Christ at Mass and in our
fellow human beings, we intently desire to offer to Him our worship; we wish to give glory to Him by
the best means at our disposition. Hence, for the Church, beauty is manifested most fully and perfectly
in the sacred liturgy, in the sacramental encounter with the living Christ who dwells within the Church
through the outpouring of the Holy Spirit. We are therefore encouraged to celebrate the sacred liturgy
with our gaze fixed on God within the communion of saints, the living Church of every time and place
so that it will truly be an expression of the sublime beauty of the God who has called men and women
to be his friends. It is indeed our call as Christians to always celebrate our faith with others.
747.
The City in the Eucharistic Fresco of the Hekima College Chapel: Symbol of Africa's
Triumph over Anthropological Pauperization
by KPANIE ADDY .................................................................................................... 124-134
Cette réflexion attire l’attention sur la cité dans la fresque eucharistique de la chapelle de Hekima
Collège, et en suggère une interprétation dans la ligne d’une analyse biblique et africaine de la
signification de la cité. Reliant cette analyse à la perspective de l’auteur de la fresque, le Père Engelbert
Mveng, SJ, à propos du symbolisme de la cité et la notion de paupérisation anthropologique qu’a
vulgarisé Mveng, la réflexion défend l’idée que la cité, qui représente ici l’Eglise, symbolise la victoire
de l’Eglise en Afrique sur la paupérisation anthropologique.
748.
The Holy Man Called 'Jacques Berthieu': A Prototype of a Christian, a Religious and
a Priest, of the Twentieth Century
by FULGENCE RATSIMBAZAFY ................................................................................. 135-139
Canonizing an outstanding person who was deeply committed and witnessed to Christian faith during
his/her lifetime constitutes one of the Roman Catholic Church’s traditions. On October 21st, 2012,
Pope Benedict XVI proclaimed Father Jacques Berthieu, with six others, as a “saint”. He was the first
Jesuit saint officially canonized in the African continent. Father Jacques Berthieu was born on
November 27, 1830, in the south of France (Auvergne). He was a diocesan priest for nine years (18641873) before joining the Society of Jesus in France. He pronounced his religious vows of chastity,
obedience, and poverty in 1875 on the island of La Reunion. As a missionary, he worked for twenty
one years (1875-1896) in Madagascar. He was martyred in the village of Ambiatibe (60kms in the
North of Antananarivo, the capital city) on June 8th, 1896 because of his unshaken faith. In his final
words, he testified: “I prefer to die than denying my faith”. In this article, I have five premises about
the life of Saint Jacques Berthieu. I see him as a man of God; as a man for others; as a great
missionary; as an agent for social development; and as a prophet of our time today.
Book Reviews
749.
TODD J. MOSS. African Development: Making Sense of the Issues and Actors. (2nd
ed.). London: Lynne Rienner Publishers, Inc., 2011.
Reviewed by CHOOBE MAAMBO ............................................................................ 140-141
750.
JOSEPH MOINGT. Croire quand même. Libres entretiens sur le présent et le futur du
catholicisme. Paris: Temps Présent, 2010.
Reviewed by CHRISTIAN NDIMBA NDOKI ............................................................... 142-145
751.
SUSAN A. ROSS. Anthropology. Engaging Theology: Catholic Perspectives.
Collegeville: Liturgical Press, 2012.
Reviewed by CHRISTOPHÈRE NGOLELE................................................................... 146-147
752.
REINHARD NEUDECKER. Moses Interpreted by the Pharisees and Jesus: Matthew's
Gregorian & Biblical Press, 2012.
Reviewed by MICHEL KAMANZI SETAGARAGA ....................................................... 148-149
Short Contributions
753.
Universals
246
by Matthew Charlesworth, S.J. by WILFRED SUMANI .............................................................................................. 150-151
754.
Keep On Sleeping
by EMMANUEL YOHANA ......................................................................................... 151-152
755.
Indian Proverbs
by JAIMI GEORGE ........................................................................................................... 152
247
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Corbinian Kyara, S.J.
Pierre-Celestine Musoni, S.J.
Elizabeth Kanini
James Moro, S.J.
Isidore-Splendor Chukwu, S.J.
Augustine Ekeno, S.J.
Rodrigue Ntungu, S.J.
Nicholas Hamakalu, S.J.
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Romero Miranda, M.G.
Edmund Agorhom, S.J. in collaboration with
Franciscan Kolbe Press, P.O. Box 468, 00217
Limuru (Kenya)
Editorials
756.
Editorial: The Renewal of Faith Today
by DONALD M. MWIINGA ............................................................................................... 5-7
Articles
757.
A Theological interpretation of the Second Vatican Council (1962-65): Meaningful
Faith Today
by EMMANUEL FORO ..................................................................................................... 8-20
Defined by the task of interpreting revelation to a changing context and vice versa, Fundamental
Theology stands at the crossroads of various theological disciplines and beyond theology in order to
give a renewed and reasoned “account of the hope that is in us” (1 Pet 3: 15). The interpretive work of
the second Vatican council made use of scientific and philosophical data of the time within its own
Tradition, and came up with the conclusions here summarized through nine classic theological topics.
How accessible and credible is God’s self-gift in Jesus Christ? The answer to this question is: in the
power of “friendship.” It is appealing to know that God wants to make friends with us (Dei Verbum, 2)
and to persuade us in Christ that friendship with one another is true source of happiness. Faith is then
practical commitment to universal brotherhood in an amicable religious spirit. Through the Church we
have full access to the reality of Christ who values our evolving cultures in this world, which God
astoundingly loves (Jn 3:16). God the creative mysterious intimacy is also accessible in culture and
other religions. The newness in this Council is an increased confidence in God. All traditional areas of
the theological endeavor have been subtly or radically reviewed in the light of this concept of
friendship: (1) Method, (2) Anthropology, (3) Ecclesiology, (4) Pneumatology, (5) Christology, (6)
Doctrine of God, (7) Soteriology, (8) Ethics, (9) Eschatology, and even (10) Scripture Study – that is
“as it were the soul of sacred theology.” What then makes the council credible enough for coercion-free
reception? Jürgen Habermas may speak better to the “cultured & atavistic despisers” of Vatican II.
248
758.
by Matthew Charlesworth, S.J. From a Theology of 'Two Cities' to a Theology of the 'Kingdom of God': Towards an
Integral Spirituality of Liberation and Reconstruction for Africa
“Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mk. 12:17). A
certain interpretation of this biblical line led to the development in the Catholic Church of the theology
of “Two Cities.” Famously articulated by St. Augustine of Hippo (354-430) in his De Civitate Dei
contra Paganos, the prevailing interpretation since then has been that there are in existence two
realities and two authorities in the life of the Christian: one called the “City of God” which is interior
and perfect, and also superior and to be preferred, because spiritual and heavenly; the other, referred to
as the “City of Man,” is imperfect, sinful, and therefore inferior, only to be tolerated because material
and earthly. The one belongs to God, the other belongs to worldly powers.
759.
Rendre une profession publique de la foi
by RAPHAËL NDAPHET BAZEBIZONZA ......................................................................... 30-40
Using the interplay between faith and the political life, Ndaphet discusses the challenges and
opportunities of being a Christian today.
760.
New Evangelization and the Incidence of Polygamy
The author presents tje pastoral challenge of polygamy, basing his reflection on the context of the
indigenous Chagga people. He suggests a framework for having fruitful dialogue between the Christian
faith, vis-à-vis monogamous marriages, and some African cultures that still hold polygamy as a value.
761.
How Does an African Polygamist Experience Grace in the Catholic Church? A
Hermeneutical Retrieval of Tertullian
by DANIEL UDE ASUE ................................................................................................. 49-64
This article considers the question of polygamy in the Catholic Church in Africa. Using Tertullian’s
theology of grace, the author explores key questions that are faced by African polygamists. Asue
advocates for a realistic solution to the issue of polygamy in the Church in Africa, which
accommodates genuine cases in the Church, without ending up encouraging polygamy altogether.
762.
Are We Christians? An Inquiry into the Unresolved Tensions between Christianity
and Chagga Cultural Practices
by PROSPER MUSHY .................................................................................................... 65-74
This article is concerned with the relationship between the gospel message and the traditional Chagga
beliefs and practices. The author tries to highlight the significance that the traditional cultural and
religious values hold for the preaching and transmission of the Good message. Already the urgency for
inculturation compels one to delve into the relationship between the native traditional African rituals
and the Christian way of worship. To what extent has inculturation been a tool that bridges between the
two?
763.
'He Loves Our Nation': A Paradigm of Effective Governance in Luke 7:1-10
by CAROLINE N. MBONU ............................................................................................ 75-83
Good governance remains the aspiration of societies across all ages. Various civilizations wrestled with
the art of governance. Nascent Christianity experienced similar struggle as do Church and today.
Living out the Christian faith in today’s secular state continues to be a challenge, particularly in a
world that is becoming increasingly pluralistic, and relativism appears accepted social norm. This times
demand witnessing to the Gospel values of the common good. Scripture becomes a critical tool,
particularly for Christians in government in Africa. This research proposes the story of the Centurion in
Luke 7:1-10 as a paradigm of effective governance. The idea of an occupying military official as one
who “loves our nation,” smacks on irony. Love remains a radical Gospel value of progress in society.
The study draws insights from the works of biblical scholarship and theologians. It employs historical
criticism, new historicism as well as literary-cultural analysis to show that the art of governance in the
Lukan text has a hermeneutical purchase for Christians in government.
764.
La prise en charge des catégories faibles en Afrique, signe de bonne gouvernance:
Analyse de Dt 15:1-11
249
by Matthew Charlesworth, S.J. by ILDEVERT MATHURIN MOUNGA .............................................................................. 84-94
Dans l’Exhortation apostolique post-synodale Africae Munus du 19 novembre 2011, le Pape Benoît
XVI plaide pour l’avènement d’un nouvel ordre économique, politique et social en Afrique. Dans ce
nouvel ordre l’Eglise-famille de Dieu a un grand rôle de conscientisation à jouer. Ce nouvel ordre
implique la bonne gouvernance des Etats, la préoccupation pour le droit et la justice (AM, 81). De son
côté, le livre du Deutéronome montre un grand souci pour la prise en charge des catégories sociales
faibles. C’est le cas du pauvre, de la veuve, de l’orphelin, de l’étranger, du lévite, etc. Cette
préoccupation se manifeste à travers la loi sur le relâche du frère pauvre qui a contracté une dette (Dt
15,1-11). Celui-ci doit être libéré au bout de sept ans. Le créancier ne doit pas endurcir son coeur pour
ne pas faire perdurer des situations d’oppression au sein de la communauté.
765.
Abraham's Plea for Sodom and God's Justice
by SETIBO BATUZOLELE ............................................................................................ 95-105
This essay is an exegetical paper, an attempt to analyse and actualise the biblical passage which might
be one of the most compassionate and persistent prayers in the Bible: Genesis 18: 16-33. Before God,
Abraham dares to plead for Sodom and Gomorrah, wicked cities, assuming the role of an intercessor.
He is standing humbly before the Lord as a man of faith and as a righteous person chosen by God.
Throughout the conversation, God reveals Himself as a fair and righteous Judge. Why is Abraham
allowed to play such a role? What is the relevance of this text for our faith today? These are
specifically among the important questions this paper intends to deal with.
766.
The Making of the Covenant: Exegetical Analysis of Ex. 19:1-8; 24:1-11.
by ABLAM AUGUSTIN ATSIKIN ................................................................................ 106-118
Atsikin’s exegetical paper analyses Ex. 19: 1-8 and 24: 1-11. The larger portion of the article is a verseby-verse analysis of the two extracts from the book of Exodus, both focusing on Israel’s making of the
covenant with YHWH after crossing the Red Sea and being liberated from Egypt. The exegetical work
is concluded with a theological application of Israel’s covenant with YHWH to Christ as the new
covenant, especially in the context of the Eucharistic celebration.
767.
The Consolation of Mother Rachel: Jeremiah 31:15-17.
The image of a weeping Rachel over her children (Jer 31,15//Matt 2,18) has struck many Bible readers.
And Mother Rachel has been often remembered as the Mother of sorrows par excellence. Revisiting
the unit of Jer 31,15-17 from which Rachel’s lament is taken, we argue in this paper that more than a
Mother of sorrows, Rachel is the Mother of consolation and hope. She is not only a powerful
intercessor for her children in pain, but also, and maybe more, the recipient of God’s consolation for
his people, her children. Through her, the Prophet Jeremiah gives us a message of consolation and
hope, announcing the triumph of life over death.
768.
The Significance of Šadday in Ruth 1:20-21
by EMMANUEL KABAMBA NSHIMBI ......................................................................... 132-137
Just as there has been an apparent evolution of traditional Jewish faith through history, so has there
been an evolution of the divine name accompanying each religious epoch. Arguably, under the Priestly
(P) tradition, Elohim might be associated with the God of creation (cf. Genesis 9), [’Ēl]-Šadday with
the God of the patriarchs (cf. Genesis 17), and Yahweh might be associated with the God of the people
of Israel from the time of Moses (cf. Exodus 6ff).1 But there can also be such a thing as “Biblical False
Friends.” This paper seeks to investigate the significance of Šadday in the Book of Ruth, and its
relevance to our faith in the light of other divine names in the same book.
769.
Spiritus Tui Rore Sanctifica: Sources and Theological Import of the Metaphor of Dew
in the First Epiclesis of the Second Eucharistic Prayer
by WILFRED SUMANI .............................................................................................. 138-149
The author seeks to determine the sources of the metaphor of “dew” found in the new English
translation of the first epiclesis of Eucharistic Prayer II, and what it brings to bear upon our
understanding of the Eucharist. He concludes that the new English translation simply converts the
metaphor into a simile (“like the dewfall”) instead of the more direct “the dew of your Spirit,” of the
Latin text. For Sumani, the accent in the Latin text is on dew (content), rather than on the process of the
250
by Matthew Charlesworth, S.J. descent, as suggests the new English translation.
770.
Culture, Ethnicity, and Democracy
by AQUILINE TARIMO .............................................................................................. 150-163
The process of democratization is continuously encountering challenges that cannot be resolved
immediately. The prevailing challenge is how to construct a permanent bond between culture and
democracy. This paper, from contemporary African perspective, attempts to demonstrate the
relationship between culture, ethnicity, and democracy. The aim of the presentation is to show that
implementation of democratic ideals must also take into account the import of culture and context as a
starting point.
771.
A Response to the Paper by Prof Aquiline Tarimo, 'Culture, Ethnicity, and
Democracy'
by MILDRED A.J. NDEDA ........................................................................................ 164-174
A response to Fr Tarimo's paper presented at the 13th annual Hekima Conference held at the Hekima
College from the 20th to 23rd February 2013.
772.
The Languages of Science and Religion
by JAVIER LEACH .................................................................................................... 175-188
I discuss three specific languages that I will call scientific, metaphysical and religious. They all are part
of the natural languages. Scientific language conveys public information and meaning. Metaphysical
language conveys information and meaning that goes beyond scientific knowledge. Finally, religious
language, especially in the revealed religions and in the Christianity, is characterized by the initiative
that God takes in communication.
I study interrelations between the languages of science, that I call languages of sign and the languages
of metaphysics and religion, that I call languages of symbol. The interrelation between these types of
language will help us better understand the current cultural problems of the relation between Science
and Religion.
At the beginning and end of the paper I quote the prologue of the Gospel of John to indicate the uniting
power of the various languages that is present in the Christian Word.
Book Reviews
773.
JOSEPH THOMAS MBOYA OBURU. Constitutional Power-sharing Democracy in Africa:
2012.
Reviewed by FESTO MKENDA ................................................................................ 189-190
774.
LAURENTI MAGESA AND MICHAEL C. KIRWEN. Exploring the Future of Mission in
2012.
Reviewed by ANTHONY DANIEL CHILOLO .............................................................. 191-194
775.
JOHN C. SIVALON. God's Mission and Postmodern Culture: The Gift of Uncertainty.
Maryknoll, NY: Orbis Books, 2012.
Reviewed by MATTHEW CHARLESWORTH ............................................................... 195-196
776.
ALBERT VANHOYE. A Different Priest: The Epistle to the Hebrews. Miami: Convivum
Press, 2011.
Reviewed by ISIDORE-SPLENDOUR CHUKWU .......................................................... 197-199
Short Contributions
777.
Proverbs: The Sayings of the Elders
251
by Matthew Charlesworth, S.J. by PETER EHIMANRE ............................................................................................... 200-203
252
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Typesetting &
Printing by
Edmund Agorhom, S.J.
(coordinator)
Corbinian Kyara, S.J.
Elizabeth Kanini
James Moro, S.J.
Isidore-Splendor Chukwu, S.J.
Andrew Werunga, F.L.P.
Pedro Emilio, S.M.E.
FRANCISCAN KOLBE PRESS, P. O. Box 468,
00217 Limuru (Kenya)
Editorials
778.
Editorial: Challenges and Opportunities for the Growth of Faith
by DONALD M. MWIINGA ............................................................................................... 5-7
Articles
779.
Taking Strategic Positions: Church, Media, Politics and Society in Contemporary
Africa
by LAURENTI MAGESA .................................................................................................. 8-19
While the theory of the “separation of church and state” is useful, distinguishing the proper autonomy
and role of each in contemporary society, it should not be exaggerated. As the African worldview
underlines, the political and religious spheres of human life are intrinsically interconnected and
necessarily communicate. When an impenetrable “wedge” of separation is therefore placed between
church, state, and the media, it will only be artificial and will in the long run damage the health of
society.
780.
Divine Revelation in Africa: Challeneges of Intercultural Hermeneutics and
Inculturation Theology
by DANIEL UDE ASUE ................................................................................................. 20-34
This essay argues that for divine revelation to be understood in Africa, it is necessary to adopt and use
intercultural hermeneutics in enhancing inculturation theology as a practical theology in an African
setting. Intercultural hermeneutics understood analogically is a conversation between people who speak
different languages. In order to understand themselves, both will get into the world of the other. This
involves moving from one culture to another, and so, the interpretation of divine revelation in Africa is
not just a matter of simple translation of texts but it means placing what is learnt in another culture in a
different cultural context. For God’s revelation to be real to Africans, such communication must take
place in African languages and cultural symbols but not in mere transliteration of texts. The basic
question is: How then does God reveal Godself to different people in different experiences while
remaining basically the same with the same message?
253
Ecclesiological Structure of Authority in Catholic Church: A Review
by ISIDORE-SPLENDOUR CHUKWU ............................................................................... 35-52
782.
'Can Anything Good Come from There?' Assessing Some Theological and Pastoral
Challenges Neo-Pentecostal Christianity Poses to Mainline Churches in Africa Today
by KPANIE ADDY ........................................................................................................ 53-65
Sans doute, parmi les phénomènes les plus significatifs du christianisme contemporain, surtout en
Afrique, est celle de néo-pentecôtisme. Dans cet article, l’auteur explore l’impact de ce phénomène par
rapport aux quelques approches théologiques et pastorales des églises historiques en vue d’évaluer la
force de l’impact de cette forme du christianisme. En mettant l’accent sur quatre points, à savoir :
l’évangile de prospérité, le rôle des femmes en leadership, la promotion de l’esprit d’entreprise et
l’usage des nouvelles technologies de communication, l’auteur montre que le néo-pentecôtisme lance
beaucoup de défis aux églises historiques et que ces derniers peuvent bien gagner en prêtant attention à
lui.
783.
Dialogue entre Eglise, societé et médias: Une analyse de l'évangélisation par les
médias dans l'Eglise Catholique
by ALEXANDRE MUNKANU BATUHOLA ....................................................................... 66-77
784.
A Church for All Peoples: Making a Case via the Notion of Christian Marriage in
Africa
by DONALD M. MWIINGA ........................................................................................... 78-85
785.
Faith in the City: The Christian's Political Commitment in Africae Munus
by JEAN-PAUL TAGHEU ............................................................................................... 86-95
Being Christian implies being a good citizen too. We are Christians, not in the air, but in a particular
political soil called city, country or land. The way for the Kingdom of God is not against the way for
citizenship, just as the way for citizenship need not contradict our being Christians, but to dispose itself
to it. A Christian is person of the City, who fears and loves the Lord and the neighbour as self. If, in the
history of Christianity we have accused pagan kings of persecuting Christians, why not wish, and work
for the advent of the Christian rulers to help for the greater Christianisation and sanctification of the
world? A citizen who does not believe and love God is an unaccomplished citizen; and a Christian who
does not love his/her country politically, socially, economically is a bad Christian, dangerous even for
the Kingdom of Heaven.
786.
Building the Church through Inter-Religious Dialogue: A Particular Focus on Belief
in Life, Death, and the Hereafter in Tiv Culture
by TERSOO GWAZA ................................................................................................... 96-103
787.
Is the Growing Shortage of Priests Perhaps a Blessing in Disguise? An African View
by LUIGI CLERICI .................................................................................................... 104-113
788.
God Spoke in Many and Various Ways' (Heb 1:1): Prefaces of the Nativity as an
Example of the Polyvalence of the Mystery of Salvation
by WILFRED SUMANI .............................................................................................. 114-127
789.
Liturgy in the Service of Faith and Promotion of Justice
by KENNETH OGOT ................................................................................................. 128-136
This article analyzes liturgy as a drive to social transformation, service of faith and promotion of
justice. Focusing on the sacred liturgy, the article shows that the sacraments and particularly the
Eucharist place radical demands on the people of God especially in the contemporary world of
affluence for minority and abject poverty for majority. Thus, liturgy as the action of God and His
people cannot be divorced from social transformation and justice. A living liturgy mediates between
martyria and diakonia.
790.
Discerning for Peace in Africa: The Sudan Civil Wars and Peace Processes 19552013
by CONRAD JOHN MASABO ..................................................................................... 137-150
254
by Matthew Charlesworth, S.J. Separation of the Sudan into the Republic of Sudan (North) and the Republic of Southern Sudan
(South) was globally extolled as the long-lasting solution to one of the longest civil wars in postColonial Africa. However, recent developments in Sudan: continued clashes between north and south,
crises in the contested areas and tribal civil wars have uncovered that: separation without addressing
the principal root causes of the conflicts is not the panacea to prone and protracted civil wars. Taking a
historical analysis framework, the paper attempts to tackle issues of causes, opportunities and
challenges for peace in Sudan.
791.
The Media Politiking of Pope John Paul II
by JOHN TANYI ....................................................................................................... 151-161
This paper examines the role of the media in the diplomacy of Pope John Paul II (1978-2005). It
specifically looks at the importance of and utilization of the media by Pope John Paul II to change the
course of history, politics and human life in his capacity as God’s representative on earth. Pope John
Paul II, who is due to be canonized in April 2014 was without doubt the most influential statesman in
the second half of the twentieth century. The Polish Pope changed the course and structure of
international politics notably in his contribution towards the demise of Eastern European Communism,
the disintegration of the Soviet Union, the fall of the Berlin Wall and end of the Cold War.
Karol Wojtyla (Pope John Paul II) accurately made use of the media to spread his message of love and
peace to the utmost bounds of the earth. Although continuity in diversity is the hallmark of papal
diplomacy, John Paul’s rapport with the media was idiosyncratic and not just a continuation of a
tradition. His pre-papal experience as actor in the Rhapsodic Theatre, his outstanding personality
(idiosyncratic variables) and development in information and communication technology during his
pontificate also explain his choice of the world’s bully-est pulpit (the media) in his defense of human
rights and dignity.
792.
Toward a Policy of Peace: Assisi and Damietta as Models for a Peaceful Religious
Coexistence in Contemporary Africa
by FERENC PATSCH ................................................................................................. 162-177
What are the current ways to continue today the example of St. Francis of Assisi and Al-Malik alKamil, sultan of Egypt, who met in Damietta (Egypt) in 1209? How are we to create a “Policy of
Peace” in today’s world, and especially in Africa, following in their footsteps? After showing one
crucial aspect of our changing new world (globalization), I then try to formulate an answer to explain
some characteristics of the African type of religious pluralism. Then taking a (self critical) account of
the crimes committed in the name of religion, I outline a better interpretation in order to understand
their genuine capacity to promote peace. After presenting F. Fukuyama’s positive view on religion (as
essential element of the extension of Radius of Trust) and a symbolic victory of R. Williams vs. R.
Dawkins, I conclude by presenting some acts of Pope Francis and his two predecessors, in which are
expressed the Spirit of Assisi and Damietta.
793.
HIV/AIDS Crisis: Implications for Peace and Security in Sub-Saharan Africa
by MICHAEL OTIENO OCHIEN'G ............................................................................... 178-185
The AIDS pandemic and its ravaging effects continue rearing its ugly head in sub-Saharan Africa.
Virtually all sectors of the African economy are affected by the AIDS pandemic. The devastating
reality of HIV/AIDS could not be ignored by the world when it began to pose emphatic challenge to
peace and security in Africa. During the meeting of its member states in January 2000, the UN Security
Council could not but give a special priority to HIV/AIDS and its ramifications to peace and stability in
African countries. Inspired by the UN Security Council Resolution 1308, this paper examines the nexus
between HIV/AIDS, peace and security in sub-Saharan Africa.
794.
Deborah and Jael: The Liberation of Politics and the Politics of Liberation
by ETCHI BESEM OBEN ........................................................................................... 186-198
The Catholic Church finds itself as a union of a body of believers, resident within a nation having its
own law-making organisation for governance, just as Israel found itself within Canaan in the time of
the Judges. This setting poses several challenges to the lived faith concerning how the members of the
Catholic Church should relate to: influences from the surrounding culture, the passing of non-Catholic
laws in their nation, violations of religious liberty, the socio-economic wellbeing of Catholics, the
political participation of Catholics in nation governance and especially, the evangelisation of the
nation. It unavoidably raises questions of who, what, why, how and to what extent. This paper delves
255
by Matthew Charlesworth, S.J. into the historical account of Deborah’s governance, rich as it is in literary twists and turns to unearth
directives for the Church’s engagement with politics. It finally couches its recommendations from the
political philosophy of Cameroon’s Catholic statesman Bernard Fonlon.
795.
La fonction prophétique dans le Deutéronome, une fonction a valeur politique
by ILDEVERT MATHURIN MOUNGA .......................................................................... 199-211
Le Code deutéronomique (Dt 12-26) accorde une grande importance à la prophétie. Cette importance
lui vient du fait que, selon une interprétation théologico-historique propre au Deutéronome, elle est née
dans un moment particulier de la vie du peuple, qui n’est autre que le moment fondateur : lorsque
l’assemblée d’Israël se tint au pied de l’Horeb pour recevoir le décalogue, la charte qui fait d’Israël le
peuple qui appartient au Seigneur. Sans aucun doute, dans la pensée deutéronomique, il y a un lien
entre le don du décalogue et le don de la prophétie. C’est dans cette perspective que le Deutéronome
présente son rôle éminent (18,9-22), combinée au décalogue, à tel point qu’on puisse considérer ce
dernier aussi comme une pièce de la transmission prophétique deutéronomique, et la prophétie comme
une fonction d’organisation de la société, c’est-à-dire, une fonction politique.
Book Reviews
796.
LAURENTI MAGESA. What is Not Sacred? African Spirituality. Maryknoll, NY: Orbis
Books, 2013.
Reviewed by JOCELYN RABESON ............................................................................ 212-214
797.
RAYMOND NGAIZA AND GUSTAVE NGEMBE LOBUNDA. Jackson Otto Mosha, SJ: A Life
of Love, Hope and Faith. Nairobi: Paulines Publications Africa, 2013.
Reviewed by AUGOSTINE EDAN EKENO.................................................................. 215-217
798.
CHINUA ACHEBE. There Was a Country: A Personal History of Biafra. London:
Penguin Group, 2012.
Reviewed by ISIDORE-SPLENDOUR CHUKWU .......................................................... 218-220
799.
FESTO MKENDA. Mission for Everyone: A Story of the Jesuits in Eastern Africa (15552012). Nairobi: Paulines Publications Africa, 2013.
Short Contributions
800.
Who Is Who?
by BONIFACE OKUMU .................................................................................................... 225
801.
Recontre avec soeur pauvreté
by ETCHI BESEM OBEN ........................................................................................... 226-227
802.
Proverbs
by ANTHONY DANIEL CHILOLO ............................................................................... 227-229
256
Editor-in-Chief:
Assistant Editor:
Managing Editor:
Distribution:
Members:
Typesetting &
Printing by:
Anold Moyo, S.J.
(coordinator)
Neema R. Mbalamwezi
Jacquiline M. Malinga
Ssekyanzi Robert, S.J.
Jean-Marie Claude Mbinza, S.M.M.
Bindanda Kiala Jimmy, S.J.
Patrice Ndayisenga, S.J.
Felix Barutwanayo, S.J.
Reno Joseph, V.C.
FRANCISCAN KOLBE PRESS, P. O. Box 468,
00217 Limuru (Kenya)
Editorials
803.
Editorial: The Domestic Church
by NOBERT TUKWATANISE .............................................................................................. 5-7
Articles
804.
Problems with Defining 'Family'
by EMMANUEL FORO ..................................................................................................... 8-18
In the Church’s rite of Matrimony the ministers say to each other: “I take you to be my wife (my
husband). I promise to be true to you in good times and in bad, in sickness and in health. I will love you
and honor you all the days of my life”. What social structures can we identify as supporting such
commitment today? Yet, “where must holy priests come from if not from families living the spirit of
Christ?” The life of the whole Church and the whole society hangs on that of the family – this
mysterious life-giving community. This is the reason why issues pertaining to ‘family’ are so important
to leaders and all conscientious faithful. This article presents human family faced with the continued
challenge of self-definition and self-establishment in society both in past and present. The Church does
not see the sole contemporary sustaining power of selective attraction to be viable. What other
resources are available to families today? Would ancestral African culture not make significant and
corrective contribution to world culture? But for this to become true, Africans must lead the way by
example.
805.
The Contribution of Gaudium et Spes (Joy and Hope) (numbers 47-52) towards
Responsible Stable Marriages
by ISIDORE-SPLENDOUR CHUKWU ............................................................................... 19-31
806.
Catholic Marriage and Contraception in Canon Law: A Call for Alternative Pastoral
Approaches
In this reflection the author focuses on the issue of contraception in Catholic marriages. He shows that
the use of contraception in a Catholic marriage is hard to reconcile with the Catholic Church’s
teaching. Moreover, he shows that the 1983 Code of Canon Law is not explicit on the issue of
contraception. With this background, the author is of the view that since the practice of contraception is
257
by Matthew Charlesworth, S.J. a reality at least in some Catholic marriages, the best way to respond is to find some alternative pastoral
approaches, rather than resorting to customary condemnation. For him, since there are
multidimensional factors involved when it comes to the issue of contraception, then each case deserves
locally tailored pastoral attention. With this view, he revises the debate on contraception and Catholic
marriage, the Catholic Church’s position on contraception and then endeavor to suggest an alternative
pastoral framework for responding to challenges and dilemmas brought about by the practice of
contraception in Catholic marriages.
807.
Rethinking the Family and Marriage from Feminist Perspectives
by UJAH GABRIEL EJEMBI ........................................................................................... 41-53
Family and marriage are both areas illumined by feminist thoughts. I argue that our families and
marriage are characterized by what is called separateness and solidarity. The former is the practice of
separating the family and marriage from public life and the latter assumes the family is glued-together.
These conceptions blind our contemporary world from the oppression and injustices that are situated in
the home where family and marriages are nurtured. For this reason, families and marriages must be
built on the anthropological notion that considers humans as relational beings. In this way, a
relationship built on agape love could serve as a transforming tool that could build a healthy marriage
and family.
808.
Small Christian Communities (SCC's) Promote Family Ministry in Eastern Africa
by JOSEPH GRAHAM HEALEY ...................................................................................... 54-67
The nine AMECEA Countries are preparing for the III Extraordinary World Synod of Bishops on “The
Pastoral Challenges of the Family in the Context of Evangelization” to take place in Rome from 5-19
October, 2014. In Eastern Africa Small Christian Communities (SCCs) are part of the consultation
process and answered 11 of the 39 questions in the poll. Research on the 120,000 SCCs in Eastern
Africa reveals that SCCs elect lay ministers/animators/coordinators for specific groups such as couples
(married and engaged), youth and children and for specific pastoral ministries such as Catechesis,
Justice and Peace, Religious Education, Sacraments and Spiritual/Religious Formation. A SCC is a
communion of families. The SCC is an important support group for families and promotes a family
culture. The SCC is both a place and a path for pastoral care and evangelization. This praxis of SCCs in
Africa is contributing to the development of the theology of the Church as Family of God.
809.
Towards a (Re)new(ed) Appreciation of "the Love That Dare Not Speak Its Name"
by KPANIE ADDY ........................................................................................................ 68-80
L’homosexualité est l’un des sujets les plus controversés et chaudement débattus dans le monde
d’aujourd’hui. Toutefois, les discussions à propos de l’homosexualité perdent de vue une question
fondamentale: l’amour homosexuel. En réfléchissant sur cette question du point de vue chrétien et
surtout catholique romain, ce document invite à une appréciation de la réalité de l’amour homosexuel
comme une dimension mystérieuse de l’existence humaine qui peut communiquer l’amour divin. En
partant de la lecture de Luc 7:36-50, le papier propose la «culture de rencontre», comme l’a suggéré le
Pape François, comme réponse théologique et pastorale de l’Eglise vers les homosexuels.
810.
'No Monogamy, No Marriage!': The Complexity of the Sacrament of Marriage in
Africa
by KENNETH OGOT ..................................................................................................... 81-91
The calling of the synod by Pope Francis which is going to take place this year with the theme “The
Pastoral Challenges of the Family in the Context of Evangelization” necessitates theological and
pastoral reflections on family life; especially forms of marriages in Africa. This essay articulates the
complexity of the sacrament of marriage in Christianity in Africa, in the light of cultural diversities and
emerging horizons in human relations; such as same sex unions. Focusing on the understanding of the
sacrament of marriage from the Christian perspective, the essay attempts to highlight that one
perspective framework, in matters of marriage, is inadequate to holistically capture and animate it.
Instead, local, contextual, anthropological, historical and socio-economic paradigms enormously
animate the understanding and practice of marriage in Africa. The essay also shows that while
Christianity insists on monogamy as the acceptable marriage form in its circle, this has not to any
extent prevented the existence and contracting of polygamous marriages, even among its practitioners.
This fact illustrates the pressure faced by many African Christians in mediating between the demands
of their new faith and the demands of their cultural heritages, in matters pertaining to marriage.
258
811.
by Matthew Charlesworth, S.J. Divorced Catholics: A Plea for More Pastoral Care
by JACQUES MICHEL NGIMBOUS ............................................................................... 92-102
There is a bottomless gulf between the Church’s teaching on marriage and the reality on the ground.
The Church conceives of marriage as an indissoluble bond between a man and a woman or a union
which becomes eternal as soon as the spouses swear to love each other for the rest of their lives. Yet,
rates of divorce among Catholics increase every year. Instead of looking for efficient means of
preventing divorce, the Church suffocates divorced Catholics with unrealistic laws. We suggest the
Church to go the other way round; that is to improve her pastoral care of the divorced and invest her
energies in adequately preparing young Catholics for marriage.
812.
Polygamy and Christian Identity in Tiv Culture
by TERSOO GWAZA ................................................................................................. 103-113
For many centuries, polygamy in Tiv culture, and by extension, in Africa, is considered as a barbaric
and an uncivilized form of marriage. By contrast, monogamy which is promoted by Christianity is
preferred and favored as a civilized form of marriage. This essay investigates the reasons for
polygamous marriage in Tiv culture and the challenges faced by polygamous families in their practice
of Christianity. To achieve this aim, the cultural understanding of polygamous marriage, and the
theology of monogamous marriage in Christianity will be explored in detail to have a holistic view of
the subject matter/ongoing debate about polygamy and monogamy in our contemporary society.
813.
Sexual Violence, Contraceptive Use, and the Principle of Self-Defense in Marriage
by DANIEL UDE ASUE ............................................................................................. 114-124
With the assumption that women should have rights over their bodies this essay argues that women
who are sexually assaulted should recourse to emergency contraception as a form of self-defense.
Sexual assault can result from domestic violence or during large scale conflicts (wars). This essay
focuses in most part on domestic sexual violence which often occurs within the home among family
members resulting into rape and at times incest. The most traumatizing cases are incidences of spousal
rape that occur between HIV/AIDS discordant couples. The women who are usually the victims in
African set-up can request their husband to use a condom as a form of self-defense.
814.
Family Life and its Civil Significance: A Conversation on Paradigm Shifts in Modern
Society
by PATRICE NDAYISENGA ........................................................................................ 125-134
Various disciples interested in the phenomenology of human life have depicted the institution of the
family as a cornerstone in the building up of healthy society and formation of functional community
among humans. Scriptural scholars, philosophers and anthropologists echo in equal measure the
importance of the family in the formation of future active members of society and the continuity of
societal norms, characteristic of each community’s identity in the league of divergent cultural heritages
among human societies. Conscious of the complex realities that come along the evolution of the ever
changing human living conditions, societies have accumulated new trends, partly informed by new
emerging constraints of human survival and evolution of perceptions as regard individual freedoms.
The institution of the family has subsequently found itself under threat, and these present developments
call for a collective consciousness of all that is found at stake in result. This essay’s argument holds
that the Church and the politics can work hand in hand to mitigate the unfortunate consequences that
risk crumbling the family institution.
815.
Moral Dilemmas in Oncofertility: An Evalutation in Light of Bioethical Magisterium
by MICHAEL OTIENO OCHIEN'G ............................................................................... 135-145
Marriage and family are major concerns of the Magisterium of the Catholic Church. Marriage is one of
the sacraments of the Catholic Church. The Catholic theology recognizes two ends of marriage: unitive
and procreative. The intense desire to have children has engendered some people to have recourse to
reproductive technology. The Catholic Church has produced documents to respond to the many moral
questions stemming from the use of reproductive technologies. One such nascent reproductive
technology to preserve fertility for cancer patients is oncofertility. Based on the bioethical magisterium
produced by the Congregation of the Doctrine of Faith (CDF) – Donum vitae and Dignitas personae – I
reflect on how these two documents would provide the direction on how the Catholic Church may
respond to the several paradoxical ethical questions that have been laid bare by oncofertility.
259
816.
by Matthew Charlesworth, S.J. Christian Families and Euthanasia in Eastern Africa: Argumentation and
Commentary
by EMMANUEL WABANHU....................................................................................... 146-156
The debate on the sacrality of and respect for human life has a polarizing social effect. Pro-lifers
consider human life as God’s given gift and trust at the disposal of nobody. On the other hand, human
rights campaigners deem human life as a personal property and thus people have a right to dispose of it
as they would wish. Belgium (2002), Luxembourg (2009) and the Netherlands (2002 have legalized
active euthanasia and physician-assisted suicide, provided that both a mentally capable patient and a
physician strictly adhere to the prescribed conditions: the patient’s explicit request, the patient’s
unbearable suffering/pains, the collegial consultation before on the part of the doctor and the
notification of the act of euthanasia afterwards. Today there is a pressure from Western lobby groups,
which want to export anti-life mentality to African countries as if this were a form of cultural progress.
817.
Le respect des parents dans le décalogue deutéronomique
by ILDEVERT MATHURIN MOUNGA .......................................................................... 157-166
La famille est une institution essentielle de la société humaine, et nécessite qu’on y réfléchisse, surtout
dans notre contexte africain, avec beaucoup de lucidité. Par ailleurs, l’honneur des parents, tel qu’il est
conçu dans le Deutéronome, ouvre plusieurs implications de sens qui ne sont peut-être pas perceptibles
à première vue, mais que l’attention soutenue révèle au fur et à mesure que l’on considère les différents
éléments de ce commandement. Par ailleurs, avec les mutations sociales de ces derniers temps,
l’institution familiale est au centre d’une crise assez grave qui se manifeste autant par de nouvelles
idéologies nocives que par la désagrégation des valeurs familiales.
Book Reviews
818.
FELIX MABVUTO PHIRI. Reconciliation: A Scandal of Divine-Human Self-Emptying
Love. Nairobi: CUEA Press, 2014.
Reviewed by STEVE DAVIDSON MUKUSA ............................................................... 167-169
819.
GERALD D. COLEMAN. Catholic Priesthood: Formation and Human Development.
Missourie: Liguori Publications, 2006.
Reviewed by MARCEL UWINEZA ............................................................................ 170-172
Short Contributions
820.
Easter Poem: Omnia vincit amor or The Miracle of Love
by DIEUDONNÉ MBIRIBINDI ..................................................................................... 173-174
821.
La Vraie Religion
by JEAN-PAUL TAGHEU ........................................................................................... 175-176
260

Hekima Review General Index: Numbers 1-50

Transcription

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