BAWA: BAWA TOLEO LA 36

EBILIMU

1. Omwanjuro (Frt. Delphinus R.)

2. Esiimi (Frt. Nicolaus M.)

3. Waseminari Wakuu (Mhariri)

4. Omwana Rwongu (Frt. Ernest R.)

5. Tips of Life (Frt. Almachius R.)

6. Bawa Maana yake nini? (Mhariri)

7. A.C. to D.C. (Frt. Jovin R.)

8. Katika Nyayo za Paulo Mtume (Frt. Nicolaus M.)

9. Beware of Childish Questions (Frt. Florence K.)

10. Sexual Ethics (Frt. Denis R.)

11. Beyarura na Ikengya (Frt. John Philip K.)

12. Okuraga: Kumanyis’obusika (Frt. Florence K.)

13. Fountain of Progress (Frt. Edson M.)

14. Dying alive: The End to Begin (Frt. Samuel M)

15. Rejoice Bukoba Diocese (Frt. Valence R)

1. OMWANJURO

Mukunirwa mushomi wa BAWA, waitu ninkugiza mahyo g’eikora lyawe, kwaba kwega anga kujuna emyoyo n’emibili y’entama z’Omukama waitu Yesu Kristu. Shuubi yange okwo emigisha n’eneema za Ruhanga bilikukuha amani g’okugendelera kumukolera kurungi.

Leba Ruhanga yatusingira, BAWA yaturuka elya 36! Kwokwo kyokusimira Ruhanga hamoi na bona abatutwekeire “otusimbi”, ebihandiko byabo, akagambo k’obuhanuzi na bona abatujunire omu mihanda etali mike tukagoba aha kukaturukya. Nitubasiima muno mara nitubashaba obwongerwa; omuhaya ati “kaba yagabire …”

Nitugendelera kutaho amani kuleba nk’emiturukire ya BAWA elaguma. Emiturukire egi teikunura muno aha rwokuburwa ebikwato. Hamoi n’okushaba kwongerwa ensimbi, ebihandiko nabyo nibileba. Kityo ningendelera kunyegeza n’okushaba abanya BAWA kujwahuka, kwongera ekihika omu kugira ebyo bahandikamu, kushoma n’okutwera akagazeti kaitu aka kabase kuturuka kaigusire.

Ahakumaliliza nimbagondeza eishoma lirungi lya BAWA. Nimbendera emigisha n’emilembe ya Ruhanga hamoi n’egoshoko omu mwaka ogu gwa JWAHUKA.

Bya

Ishamura:

Frt. Delphinus Rwehumbiza

Seminari Nkuru- Kipalapala

Mwaka gwa Kabili - Teologia.

2. ESIIMI

Abakunirwa muno abajuni ba BAWA,

Kristu shubi yaitu!

Eituruka eli elya 36 ly’akagazeti kaitu aka ka BAWA tilyakubaireho kuba butabaire bujuni bwanyu obusindikirwe engonzi n’ekisha kyanyu kingi muno.Okweima kwanyu n’ekisha kyanyu byomugizire nibyoleka kwo,okwo mwekomire kugoshora BAWA yaitu kegendelera omu maisho.Turaba tutaina ngesho kwesiza kushai tutagambireho kagambo k’esiimi aha rw’omutima gwanyu gw’engonzi n’ekisha kyanyu ahali BAWA. Waitu nitubasima muno, okweihayo kwanyu kukozire ebitangazo kuba kujunire muno akagazeti aka kubasa kuturuka mwaka ogu nk’okwo mulikukabona! Nitusima muno omungeli elikweshusha:

Rt. Rev. Bishop Nestor Timanywa

Rt. Rev. Bishop Desiderius Rwoma

Rt. Rev. Bishop Almachius Rweyongeza

Very Rev. Fr. David Mubirigi

Rev. Fr. Vedasto Rugaijamu

Rev. Fr. Stanslaus Mutajwaha

Rev. Fr. Nestor Kajuna

Rev. Fr. George Rwebangira

Rev. Fr. Revocatus Miiruko

Rev. Fr. Josephat Niwagira

Rev. Fr. Fulgence Rutatekururwa

Rev. Fr. Jasson Kaiza

Rev. Fr. Solomon Bandiho

Rev. Fr. Achilleus Rwehumbiza

Rev. Fr. Athanase B. Mutasingwa

Rev. Fr. Felician Buberwa

Rev. Fr. Marianus Rutagwelera

Rev. Fr. Reginald Kashakuro

Rev. Fr. Leodigard Mwesiga

Rev. Fr. Ansgarius Shumbusho

Rev. Fr. Deogratias Mulokozi

Rev. Fr. Achilleus Kiwanuka

Kandi nitusima n’abandi bona abehireyo kujuna omungeli zitali zimoi kubasa kuturukya akagazeti aka.Orwo tulikusima nitushaba n’obwongerwa.Omukama Ruhanga arongore ekihika n’engonzi zanyu.

Waitu batore esiimi zaitu!

Bya: Frt. Nicolaus Matungwa

Ishamura

3. WASEMINARISTI WAKUU JIMBO LA BUKOBA

(2008-2009)

MWAKA WA KICHUNGAJI

Canut Jumbe, Kagondo: Rutabo Seminari

Denis Rweyunga, Rutabo: Vicar General’s office

Florian Kamuhabwa: Nshamba, Rubya Seminari

Lewis Muganyizi, Katoma: Rubya Seminari

MWAKA WA NNE - TEOLOGIA:

Dionysius Muchunguzi, Rubya: Kipalapala

Erick Muganyizi, Kagondo: Kipalapala

John Philip Karumuna, Kagondo: Kipalapala

Patience Mutalemwa, Mwemage: Segerea

Switbert Mujuni, Rukindo: Segerea

MWAKA WA TATU - TEOLOGIA:

Profilio Mulokozi, Bukoba: Segerea.

Remigius Rutashubanyuma, Buyango: Kipalapala.

MWAKA WA PILI- TEOLOGIA:

Delphinus Rwehumbiza, Kijwire, Kipalapala.

Ernest Rugakingira, Rukindo, Segerea.

Florence Kamugisha, Rubya, Kipalapala.

Jovitus Kato, Buyango, Segerea.

Nicolaus Matungwa, Kassambya, Kipalapala.

Revocatus Rugaihura, Buyango, Segerea.

Samwel Muchunguzi, Kishogo, CUEA.

Wilson Kasigwa, Kashozi, Segerea.

MWAKA WA KWANZA-TEOLOGIA

Deodatus Katunzi, Bukoba, Kipalapala

Edson Mutembei, Rutabo, Segerea

Evodius Mwijage, Rutabo, Kipalapala

Narcis Rwegoshora, Mwemage, Segerea.

MWAKA WA TATU - FALSAFA

Denis Rwamugira, Rubya, Kibosho.

Emmanuel Kamugisha, Kijwire, Ntungamo.

Jovin Rutaihwa, Bukoba, Kibosho.

Philbert Mutalemwa, Rubya, Ntungamo.

Viator Mujuni, Rubya, Ntungamo.

MWAKA WA PILI - FALSAFA

Almachius Rwejuna, Mugana, Kibosho.

Principius Kamuhabwa, Nshamba, Ntungamo.

MWAKA WA KWANZA - FALSAFA

Erick Shumbusho, Nshamba, Ntungamo

Valence Rwehabura, Kashambya, Kibosho

“Mimi ndimi mlango; mtu akiingia kwa

Mimi, ataokoka.

(Yn. 10:9)

4. OMWANA RWONGU RUBOGORWA

“Amaisho g’omufu n’amwetwekire.”

Nimbandiza aha kugira otwo nagambaho; abikwasile aha ntwaza zaitu.

Omwana rwongu rubogorwa, karuba rutabogoirwe rurabanganayo rurandagatana. Iwe muzaire, notaho amani gawe kulera n’okukuza kurungi abana bawe omumikulire?

Omwana omuto ninkamaiti /ni nk’omufu, takamanyire bibi na birungi. Kityo omuzaire maisho g’omwana kumubogora.Talikumanya kantu konakona. Nangu n’oburagirwa n’entwaza ezalikuragirwa kuhondera talikuzimanya. Muzaire nu yekome akakike kuba kwo maisho g’omwana wawe. Ebibi n’ebirungi ebyolikubasa kubona obibone aha rwawenene. Iwe muzaire waboine bingi, nomanya bingi, wateraine bingi. Kityo ebyo byona obijunise omwana wawe kukura namanya oburagirwabwe. Naiwe oburagirwa bwawe kuhabura n’okwolekeza omwan’ogwo. “Omwana omuto aba katetere mbura muze” Ebintu byona abibona bili birungi. Kili aha muzaire kutebura n’okubogora omwana ogwo atarandagatana kubona byona birungi.

Mulimo gw’omuzaire kulera n’okwolekelera omwana ati, eki kibi, eki kirungi. Kandi omwana nawe abe nfura muno, atahakana. Ekilikubasikana mbwenu kitalinda nyenkya. N’omuhaya nagamba ati, “Kabukye nkategere, kaba rukondo.” Muzaire, teger’omwana atarandagatana. Iwe oli maisho g’omwana wawe atalikubasa kubona bili bukuru.

Okurandagatana kw’omwana nikwoku: omwana takimanya muntu mukuru, okukeisangana kyabaire kiroto bilebi, omuhuliro ntai si, obuhwa nshoni, kuleba amagenyi gabi g’ekiro, abaana tibakijuna bazaire kutaha amaizi, kushenya enkwi, kuchumba omubaana baisiki, “etwisheni” zaleta obulete. Abazaire okurandagatana oku mwakuboine? Omwana rwongu rubogorwa. Mubogore abana batakuleta bulete.

Ekyokutinisa muno kukiraho, abaana abarandagataine makiro gali nibo bazaire makir’aga. Isi balabasa kubogora abaana babo batarandagatana?

‘Omwana taba w’omoi’ akagambo aka kakujunire muno abazaire balinya abarandagataine. Abaana babo bakujunirwe abazaire abandi manti si omwana taba w’omoi. Ekishasize bilebi aizire ‘obubinafsishaji’ bwabaana. Makiro ag’eira buli muntu mukuru wenai akaba ali mulezi mara ali muzaire. Orwo yakuboine omwana nafakara anga nayekoza ebitasaine yakumwesire amuhabura anga amubonabonyia ekimazire kumugolora, mara bihwer’aho. Kyonkai nikwo bili kanya aka? Abantu bakuru babandize kutina abaana, Kandi n’abazaire abandi bagizire eitima. Bir’ebi kowakushanga omwana nashobya okamutera anga kumubonabonyia, ishe akwija buranga nangu n’efaini wakugigira n’amabusi bakukutamu. Kityo abazaire abarandagataine tibajunwe kulelerwa baana babo.

Ekindi, orwo abazaire abo babaire balemirwe kulera abaana babo; ababaire basigalire kujuna omukulera abaana abo n’abalimu b’eshule. Abaana ababaire bataina ngesho zirungi mushule abalimu babaire nibajuna kubatera ekiboko. Mara n’abaana babaire nibatina muno ekiboko kya mwalimu! Mbalagirwa kuhondera, n’okukora kurungi. Eki kibaire nikijuna muno. Mbwenu abalimu mubashushanisize embwa zitaina maino. Zimoka busha kutinisa kyonkai tizishobora kunena muntu. Ekiboko nikyo kibaire nikijuna abalimu abaana kabahondera. Mbwenu abazaire mwikilize mwayanga abalimu batatera mwana kiboko, abaana banyu nimubagonza kwo? Ezo ngonzi ki, anga kwitangana? Nimugira muti nimubajuna? Isi ezo nizo ngonzi ahali baana banyu? Nangu n’abatwazi baitu beihanga nabo nibabigonza, bataileho eiteka ly’okulinda ekigiro ekyo.

Ichwe ichwena tukakulira aha kaboko nangu nainywe abazaire mukaihwamu akaboko, nangu n’omukuru waitu weihanga akaboko niko kamulezire, nambwenu ni Raisi. Aka akaboko akatwiilemu nirwo katama abaana abakakyo aka. Ichwe abaana nitubona timulikutwendera birungi. Inywe kakabajuna, ichwe nirwo mwabona tikatujune? Ezi ngonzi ki, anga kwitangana?

Abaana bangi abo twinabo omumaka gaitu bimis’ankwi, Abana bangi bali omukibuga kyonkai tibalikugasha kantu shana kuletera omuzaire enaku. Nayakumujunire, nayanga aha rwokubona abaana ab’ainabo nalenga bakumujunire. Eli ikora lyabazaire kutalera bimis’ankwi, shana abaana mubalere babase kubajuna n’okubamba akanya akomulikwetaga obujuni bwabo.

Kir’eki ningamba aha abazaire bonkai, Omwana akulebereho ki nkomuzaire? Nkozi y’emilimo, kwegashaniza, kuganira/kugamba kurungi n’abantu, muturanwa gurungi omuka yawe, engonzi, obwetohya, engesho zirungi, mfumozi, kulera kurungi abaana, obumoi, kugya omumiterano y’abakristu, kujuna eklezia, omukutimba n’okushemeza nyarulembo. Abaana abato amagezi gabo nigakwata buli kantu akoyagambirwa.

Isi omwana akulebereho ki? obunafu, etamiro, okurwana, okujumangana, obujanga, okutahanulirwa, engesho zibi, okutegashaniza, okutajuna banaku, okuteranisa abantu, kukungana, okutatebekana, okugenda ekiro.Omanye okwo obulora bw’omuzaire ruba rumuli orumulikira abaana. Kityo iwe omuzaire kisaine abaana bawe bamulikirwe n’obulora burungi.

Mbali twagoba ni habi muno obungi bwa muno Buhaya yaitu twekome akakike. Buli muzaire atagir’ati byakafire bishair’okuranduka, ogire eky’owakoraho. Omwana takura mumaisho g’abazairebe, kityo abazaire mukoze akashango aka kugobeshereza oburagirwa bwanyu. Mubahane, mubabogore bakure bali baana barungi babone nabo ekyo balisikisa abaana babo.

Atakomize tahwa ikaranga, abazaire mweme hamoi kulera abaana, atabaho aba bange aba bogu. Natainabo alere ababanu. Orwo waba muntu mukuru oburagirwa bw’okulera nibukukwata. Tutagilirangana itima, aho tulahungya Bukoba yaitu nangu neihanga lyona.

Bya Frt. Ernest Kichem Rugakingira.

Omuseminari Nkuru ya Segerea Dar es Salaam.

Omwaka gwa kabili Teolojia, 2008/2009

5. TIPS OF LIFE

When life looks like broken pieces of a mirror what then do you do? Go back to the principles and not to the principiates.

Life is one of the four ways: it is a journey, a battle, a pilgrimage and above all a race:

Ø If life is a journey it must be completed.

Ø If life is a battle it must be finished with flying colors.

Ø If life is a pilgrimage it must be concluded.

Ø If life is a race it must be won.

Hence, one must not cry out that the track is rough and a goal is distant. If it is twenty kilometers, let’s say, one is required to finish it even if one encounters stumbling blocks and diversity on the way, lest it becomes a waste of breath. With perseverance and taking a plunge of adventure into the Lord one will reach the goal. As St. Paul did well when he put it as: mihi vivere Christus est,¹ et cum adest nihil timemus.²

Life is a journey, it is a voyage and thus it must be completed. One therefore must not complain if one encounters storms, winds, bad weather and many such hardships. One day one shall come to the harbor.

Life is growth. If then it is growth one should not find it choking if the seed is submerged for a long time before it blossoms. If there is perseverance one day one will see the harvest lest one becomes a caricature of patience.

Life is a pilgrimage. There is no need of complaining on the road that there are stones to the higher places that cut your feet and that you left blood on the path. One day you will reach the goal and the goal of life is to seek for Eternal Happiness in God, God who guides the flight, He who sees to it that in good time you shall arrive, for a journey of thousand miles begins with a single tread. God who assists birds to fly and build their nests. All we need is confidence without which is an illusion.

Life is also a school in which one is constantly learning how better to work and how better to plan. It is a constant learning to achieve better fruits at the end. The school master of life may be harsh and even cruel but the discipline is for the ultimate good (cfr. Heb. 12:5 – 11).

Life is also an exciting business. But the most exciting one when lived for others, when altruistic tendencies become the order of the day. Let us give our will to God, never underestimating the powers of our actions. Let us boast of God’s friendship and put His will on the front page, allowing Him to work upon us, making us His instruments and commissioning us wherever He wants.

Life then is love. God has poured out His love in our hearts through the Holy Spirit who has been given to us,³ and thus the first and most necessary gift is charity, by which we love God above all things and our neighbor. God is love (Deus caritas est), and hence He must be loved. And only a life well lived can claim God’s friendship and not learned talk that saves a man or makes saint of him. Love is the bond of perfection and fullness of the law,⁴ governs, gives meaning to and perfects all means of sanctification [through sacraments, liturgical celebrations by participating actively, consciously, fully, joyfully …, prayer, self – denial, active brotherly service and the practice of all virtues].⁵So a disciple of Christ is marked by love of God and neighbor. Jesus gave His love for His brothers⁶ and so are we called to love our neighbor, and through us people will recognize that we are of Christ and thus loving His Father. Let us love God and give Him all our loyalty for He is love! Let us make an apprentice of love. We should practice love and with love whenever we encounter ups and downs on our way to the High Places we shall stand on our two legs unshaken. St Augustine does it well when he says, ‘ubi amatur non laboratur, et si labor, labor amatur’,⁷ for the Lord gives us courage to live – herr, gib uns mut zum leben.⁸

Life is a call. It is a call to holiness. We are called to be holy, to be of God. The evil spirits addressed Jesus as “The Holy One of God”⁹and “Son of the Most High God”¹⁰ for He is of God. This is our call! We are called to be holy, to be holy as our Ideal High Priest who is the Holy One of God.¹¹ We are to be perfect as our heavenly Father is perfect.¹² This is what the Fathers of the Church teach us – they call upon everyone, in any state of life (priestly, religious, the laity) to reach the fullness of Christian life by living in holiness.¹³We should strive to be consonant (Latin: cum – sonare, to sound with) with God. It should be remembered, however, that it is the Spirit that inspires us to live beyond our natural desires and experiences being more and more God – like.¹⁴

God is the store of hidden manner we have to recognize. He has bestowed upon us the gift of life that must be used everyday. Life should not be suffocated. It is not meant to be hidden away but to be used (vita vivenda non vitanda, that is, life should be lived and not avoided). Life is the gift that the humblest may boast of. One should get out and live it each hour of a day; wear it and use it as much as one can.

Your life is like a book. The title of this book is your own name. The preface is your introduction to the world. The pages of this book (as expected of course) are full of your efforts, your trials, your pleasures, discouragements, et cetera. Day by day your thoughts, actions are being written in your book of life. Hour by hour record is being made that must turn for all time and the fruits must appear at the end. Let then be said of your book that the end is noble, is well – done, for well – done is greatly done, that it is of generous service and noble purpose.

Prepared by Frt. Almachius Rwejuna

Kibosho Philosophicum

Second Year (2008/2009)

BIBLIOGRAPHY

1. Bible Diary, That They may have life, India, Claretian Publications, 2008.

2. Hannah Hurnard, Hinds’ Feet on High Places, Illinois, 1975.

3. Maurus J, Living Moments of Hope, Bandra, St. Paul Press Training School, 2006.

4. Thomas A’Kempis, De Imitatione Christi, trans. By Ronald Knox and Michael Oakley, London, Burns & Oates, 1959.

6. BAWA MAANA YAKE NINI?

HISTORIA FUPI YA BAWA

Neno BAWA linatokana na msemo wa Kiingereza “Birds of a feather flock together”. Maana yake katika Kiswahili ni kwamba “Ndege wa BAWA moja huruka pamoja / hukusanyika pamoja / hutembea pamoja”. Kwa kihaya: “Obunyonyi bw’oruganda rumoi buharara hamoi”.

CHIMBUKO LA UMOJA WA BAWA

BAWA ilianzishwa na mafrateri wa Bukoba waliokuwa wakisomea Seminari Kuu ya Katigondo, Uganda. Lengo lao lilikuwa, kama lilivyo sasa, kuimarisha umoja na mshikamano kati ya mafrateri wenyewe, waweze kupaa pamoja kama ndege wa BAWA moja hadi kufikia wito wao, yaani UPADRE. Mwaka 1964, Seminari Kuu ya Ntungamo ilifunguliwa kwa ajili ya masomo ya Falsafa na Teolojia. Hivyo Bukoba haikupeleka tena mafrateri Katigondo; na polepole wazo la BAWA likaanza kusahaulika. Mwaka 1967, Seminari kuu za Ntungamo na Kibosho (Moshi) zilianza kufundisha Falsafa tu, zikipokea wanafunzi kutoka Tanzania nzima; na Kipalapala kikawa Chuo cha Teolojia kwa ajili ya mafrateri kutoka Tanzania nzima. Mafrateri wa Bukoba wa Kipalapala, wakitambua umuhimu wa mshikamano kuelekea lengo lao moja walifufua tena umoja, wakihamasishana kwa msemo uleule kwamba, “Ndege wa BAWA moja huruka pamoja”. Walizoea kuitana “mafrateri wa bawa moja” na hatimaye neno “BAWA” likawa jina halisi la umoja wao.

Siku zilivyosogea, neno BAWA lilizidi kupata umaarufu, hatimaye likawa jina la umoja wa mafrateri wa Jimbo la Bukoba katika Seminari kuu zote nne, yaani Kipalapala, Segerea, Ntungamo na Kibosho. Mapadre wote wa Jimbo la Bukoba waliosomea katika Seminari hizi walibaki na kumbukumbu nzuri juu ya umoja huu, wakaendelea kujitambua kama wanaBAWA halisi. Ni kwa namna hii BAWA ilipata kuwa UMOJA WA MAFRATERI NA MAPADRE WA JIMBO LA BUKOBA, na ndivyo ilivyo hadi sasa katika ujumla wake.

UHAI WA BAWA

Uhai wa BAWA upo katika utendaji wa kazi zake muhimu ambazo ni kusaidiana katika kuelekea wito wa upadre pamoja na katika kuuishi huo upadre baada ya kufika. Katika kupaa pamoja, ndege wote husaidiwa kubaki katika kundi na kuepusha kutawanyika kwa ndege hao ambako huweza kusababisha baadhi yao kushambuliwa na wanyama wakali.

WanaBAWA wamekuwa wakisaidiana kiroho, kiushauri, kielimu, kiuchumi na katika mambo yote ambayo husaidia kumjenga mseminarista au padre kiutu na kiwito. Umoja wa BAWA umekuwa msaada mkubwa kwa mafrateri na waseminari; wale walio katika malezi na wale ambao tayari wanafanya kazi katika shamba la Bwana kama mapadre na hata maaskofu. BAWA umekuwa kama punje ya haradali aliyotwaa mtu akaitupa katika shamba lake; ikamea, ikawa mti; ndege wa angani wakakaa katika matawi yake.(Lk. 13:19)

Ni jukumu la wanaBAWA wote kuuendeleza umoja huu na kuufanya uwe wa msaada zaidi hasa katika changamoto mbalimbali zinazojitokeza katika maisha yao. Mafrateri wa BAWA katika Seminari kuu wameendelea kuhuisha na kuimarisha umoja huu kwa njia ya mikutano na chaguzi za viongozi wanaokuwa mbele katika kushughulikia mambo mbalimbali yanayowagusa kwa ujumla kama mafrateri wa Jimbo la Bukoba.

Umoja wa BAWA hutegemezwa na michango ya kila mwaka, kutoka kwa kila frateri kama wajibu, na michango ya hiari kutoka kwa mapadre wanajimbo. Michango hii husaidia kutatua matatizo hasa ya kiuchumi kati ya wanaBAWA. Pia michango hii husaidia katika kufanikisha uchapishaji wa gazeti hili la BAWA ambalo kawaida hutolewa kila mwaka.

GAZETI LA BAWA

Hili ni Gazeti linalochapishwa na mafrateri wa jimbo la Bukoba.

Madhumuni ya Gazeti:

Gazeti hili huchapisha na kuweka kama hazina mambo mbalimbali yanayowafaa au yatakayowafaa wanaBAWA wawapo seminarini na hapo baadaye huko jimboni katika kutekeleza kazi zao. Hivyo gazeti hili huchapisha mambo ya kiuchungaji, jadi na kiutamaduni hasa yahusuyo dini pamoja na utafiti mbalimbali. Kwa ufupi gazeti hili ni kama uwanja wa kubadilishana mawazo kati ya Mapadre, Waseminarista, Watawa, waumini na watu wote wenye mapenzi mema wa jimbo la Bukoba na hata nje ya Jimbo la Bukoba.

Makala:

Gazeti huchapisha makala mbalimbali. Makala kawaida huandikwa kwa lugha ya Kiswahili au kihaya. Makala za kiingereza zaweza kuandikwa japo itakuwa vizuri zaidi zikitafsiriwa kwa Kiswahili au kihaya ili kuwasaidia wasomaji wengi, ambao si wote wanafahamu kiingereza vizuri, waweze kuelewa. Mwandishi wa makala aweza kuwa Padre, Mseminarista au hata mtawa.

Mada zinazochapishwa na gazeti hili yaweza kuwa juu ya jambo lolote la kitafiti, kihistoria au la utunzi na hasa katika mambo yafuatayo:

Ø Mtu (Binadamu): tangu kuzaliwa hadi kufa (taratibu mbalimbali, ibada, miiko n.k.

Ø Majina mbalimbali: aina za majina na maana yake.

Ø Uchumba na ndoa:(a very wide topic for research)

Ø Kifo: maana, chanzo, mazishi, misiba, matanga n.k.

Ø Urafiki na mahusiano mbalimbali(emikago/okunywana).

Ø Historia ya dini Bukoba: dini za jadi na ukristu, vina uhusiano? Ipi ina uzito zaidi n.k.

Ø Embandwa: ni nini? Hufanya nini? Hupatikanaje? Bado wapo?

Ø Hesabu: za hela, saa (wakati) miezi, miaka n.k. kiutamaduni.

Ø Aina: za migomba, vyakula, n.k.

Ø Teknolojia mbalimbali: kama uhunzi, umeme, kompyuta n.k.

Ø Sadaka mbalimbali: za kiutamaduni na za Kikristu

Ø Maadili mema: kulingana na mila njema na mafundisho ya Kanisa.

Ø Pia makala nyingine zinazofaa zinakaribishwa.

Makala hutumwa kwa Mhariri Mkuu au mmojawapo wa wana bodi ya wahariri kwa kutumia anwani zilizoainishwa kwenye jalada la gazeti hili.

Uhariri:

Gazeti hili linayo bodi ya wahariri inayoundwa na Mhariri Mkuu ambaye ndiye mkuu wa Bodi hiyo akisaidiwa na Mhariri Mkuu msaidizi pamoja na wahariri wengine kama walivyoorodheshwa uk. 4. Hawa huchaguliwa na mafrateri wa BAWA na hutumikia kwa muda wa Mwaka mmoja.

Bodi ya wahariri huchunguza makala, kuzirekebisha, kuamua makala ngapi zichapishwe katika toleo la BAWA na pia kuamua BAWA itolewe mara ngapi katika utumishi wake kulingana na uwezo wake kifedha na kimakala.

Usambazaji:

Baada ya kuchapishwa gazeti husambazwa na mafrateri wa BAWA ambapo wafadhili, mafrateri wote na wengine wote waliotuma makala zao hupata nakala mojamoja.

Gharama za Uchapishaji:

Gharama za kuchapa gazeti hili hutokana na michango ya kila mwaka, kutoka kwa kila frateri kama wajibu, na michango ya hiari kutoka kwa mapadre wanajimbo ambao ndio wafadhili wetu wakuu.

Hata hivyo michango hii bado ni kidogo kuhakikisha uchapishaji wa gazeti hili walau mara moja kila mwaka. Ndiyo maana wakati mwingine miaka mingine hupita bila gazeti hili kuchapwa. Hivyo tunaendelea kuwaalika wanaBAWA pamoja na wengine wenye mapenzi mema ndani na nje ya jimbo watuunge mkono katika kufadhili gazeti hili ili liweze kuendelea kuzaa matunda kama lilivyofanya siku zote.

Na. Mhariri wetu

7. A.C. TO D.C. REFLECTED IN MAN’S DAILY LIFE

Would you like to know what happens to Components

That need to get a Direct Current from an Alternating one?

It is not easy sometimes to be able to know what happens when you put on a ‘Radio’. Here we are dealing with its power supply. If I were to be faithful to what it does when put on, then it wouldn’t have been on at least five pages. Here is the summary of its ‘current conversion’.

A transformer converts the 240V A.C from the mains into a low A.C Voltage. This in fact has to do with the number of turnings on its windings – the ratio of the turns. Thus;

240V × the ratio of the turns = Lower A.C Voltage

E.g. 240V × 0.05 = 12V. What a beautiful Power Supply Unit!

A rectifier changes the oscillating A.C voltage into one that always has the same polarity. This in fact is not the same as D.C since the voltage still varies in size.

☺Mind you! The component we use to rectify the voltage is a diode. The current can only pass one way through a diode i.e. in the forward Bias direction. But it cannot pass the other way i.e. Reverse Bias, refer figure 2.

How does the bridge rectifier work?

This is actually a good question to ask though its answer will be put up very briefly! By referring to figure 1 we find that there is an A.C. voltage supplier (a transformer) between P and Q hence to a whole circuit. It is important to note that the polarities at P and Q vary from positive to negative interchangeably. This is a fast action hence a name Alternating Current, surely it alternates! When P is positive relative to Q, only diodes D₁ conduct. By conduction it means that with the ‘good conduction’ in the diodes D₁the current flows from P, through the resistance R via point B to Q via point A of D₁. Also when Q is positive relative to P, only diodes D₂ conduct. This means that from Q the current flows through R to P via D₂ from point A.

Figure 1. Figure 2.

It’s important to note that when a diode is in good conduction, it blocks the current on the Negative half of the cycle hence a half wave rectifier.

Refer Figure 3.

Figure. 3

So on both halves of the circle the current through the load resister is in the same direction. The output voltage always has the same polarity. Figure 4

Figure . 4

Smoothing the output:

The capacitor C in Figure 1, is there to make the rectified voltage more like D.C. The capacitor is put in parallel with the load resistor. Now, as the rectifier voltage rises, the capacitor charges up. Then as it falls the capacitor discharges through the load R, this actually maintains the Potential difference across the load R. The voltage across the load now looks like that of Figure 5. The voltage is smoother but there is still some variation called the ripple voltage. To make the output even closer to D.C., we must reduce this ripple voltage.

Figure 5

Reducing the Ripple:

The time that a Capacitor takes to discharge depends on the time constant of the circuit. (Remember: Time constant = RC). By the use of a bigger capacitor, it will surely discharge more slowly and thus a large capacitor gives less ripple voltage. This is actually advantageous.

Smoothing the output is important because without it a device will give out a humming sound which in most cases is very uneasy!

In most of the time we just get in our rooms…. tired! Looking too honest to have some rest! - A need for refreshment after a whole busy day. Some directly to a radio, TV and any other type of recreation. Does this have something to do with this Voltage change? I could ask myself a question why are they tired? Probably it’s because of the ‘struggles’ they went through! I am afraid that the same struggles could be continued although a person himself is resting - a mind hitting this and that. Surely this doesn’t smell funny.

In Figure 1, we saw that at P and Q the current alternates, i.e. an A.C. I just find this a struggle itself which I may call ‘Chaos’. Order is now brought in by the use of Diodes and finally with the smoothening of an output voltage. In the same line, from the struggles of the day, we need to get a rest, to free our minds so as to smoothen our life. As a Christian, I could compare this also to the Sacraments which help an individual to feel free, weightless, happy, smoothened and relieved.

It is just nice to see how this is done electrically, showing that there is unity in life. A kind of oneness that we share with the non living. When someone turns on a component it is not easy to think of such like kind of process, but that is how it is! It is even more complicated when it comes to full operation. With this I just find electronics to have something to do with man's daily life. Their relationship is obvious when followed up keenly.

By Frt. Jovin Rutaihwa

Kibosho Senior Seminary

Third Year Philosophy 2008/2009

8. KATIKA NYAYO ZA PAULO MTUME!

Hivi majuzi mwalimu mmoja wa somo la dini, alikuwa akifundisha mada juu ya Mt.Paulo Mtume. Mara baada ya kipindi, kijana mmoja aliyevutiwa sana na somo hilo, alimwendea mwalimu huyo na kumuuliza: “Hivi huyo Paulo uliyetufundisha leo bado anaishi?”

Pengine mtu anayejua historia vizuri atabaki kumshangaa kijana huyo.Iweje Paulo aliyeishi zaidi miaka 2000 iliyopita leo aishi? Kijana huyo pengine ataonekana mwendawazimu na asiyeifahamu historia na Maandiko vizuri. Kwa juu juu swali hilo litaonekana halina msingi, lakini kwa wale ambao Mt.Paulo ni mfano mzuri kwao wa kuigwa swali hili ni la msingi sana.Swali hili linawaongoza kutafakari kwa kina zaidi kwa jinsi gani na kwa kiasi gani wameweza kuyaishi yale aliyofundisha Paulo Mtume. Wanatafakari kama kweli wanatembea katika nyayo za Mt. Paulo. Na hili ndilo jibu sahihi la swali hili, kwamba Mt.Paulo bado anaishi katika nafsi zao kwa kuyaishi mafundisho yake.

Mama Kanisa ameweka mwaka huu June 2008 - June 2009 rasmi kwa ajili ya kufanya kumbukumbu ya Mt.Paulo Mtume. Kutokana na mchango wake katika kuihubiri Injili ya Kristo kwa nguvu zake zote na kuliachia Kanisa tunu ya thamani kwa njia ya mafundisho na Maandiko yake, Kanisa linamuenzi kwa njia ya pekee kama kioo safi cha uenezaji dini na Injili.

Mt. Paulo ndiye Mtume pekee aliyeandika nyaraka nyingi katika Agano Jipya. Mafundisho yake yanaendelea kutumika katika Kanisa kwenye nyanja mbalimbali za maisha ya kiroho. Wengi wetu leo tunajivunia imani: lakini imani hii ni tunda la jasho na juhudi za pekee za mitume na warithi wao katika kuhubiri Injili bila kuchoka, ambao mfano wao mzuri ni mtume Paulo tunayemkumbuka. Basi kazi hii ya uinjilishaji inapaswa kuendelea kwa nguvu ile ile bila kukoma.Tunapoendelea kumuenzi Mt. Paulo kwa namna ya pekee katika mwaka huu, yafaa sana kama moja ya tafakari yetu kujiuliza kama kweli tunatembea katika nyayo za Mt. Paulo. Kutembea katika nyayo za Paulo ni sawa na kumfanya aendelee kuishi, yaani mafundisho yake na maisha yake yanatupa mfano na njia bora ya kuishi sasa katika kumfuasa Kristo. Inawezekana Mt. Paulo akabakia tu katika Maandiko, bila kuonekana katika uhalisia wa maisha yetu. Hivyo njia bora ya kutembea katika nyayo za Mt. Paulo ni kuyafanya sehemu ya maisha yetu maisha yake pamoja na mafundisho yake. Kwa jinsi hii tutaweza kuonesha kweli kuwa Paulo bado yu hai. Mwandishi mmoja aliwahi kusema, “Tutakapokuwa tumekufa, msitutafute katika makaburi yaliyopakwa chokaa, tutafuteni katika mioyo ya watu tuliowatumikia”. Kwa mantiki hiyo, Paulo ataendelea kuwa miongoni mwetu kama kweli tutashika yale aliyotuachia tuyaishi ili kumfuasa Kristu kwa usahihi.

Tukimtazama Paulo, tunaona kuwa yeye ameyatoa maisha yake yote kwa ajili ya kuihubiri Injili ya Kristo. Amekuwa na imani thabiti na uzalendo wa pekee katika Kristu Mfufuka. Amemuhubiri Kristu kila mahali, amekumbana na magumu mengi, amesingiziwa na kukabiriwa na vitisho vingi (2Cor.4:8-11). Katika majaribu haya yote Paulo amebaki imara na anagundua kuwa furaha ya kweli hutokana na kuishi katika muungano na Kristu. Kwake maisha yanakuwa na thamani na maana halisi kama yatatolewa kwa ajili ya na kuelekezwa kwa Kristu (Gal.2:20). Basi imani yetu katika Kristu inapaswa kuongoza mitazamo yetu na maisha yetu (Rom.12:2). Ukweli huu unapaswa pia kuongoza matendo yetu, kutokuwa na aibu katika kumkiri Kristu kama Bwana na Mungu wetu na kujitoa kikamilifu kumtumikia, na kuweka juhudi zaidi katika kuifunua siri hii ya furaha itokanayo na imani katika Kristu kwa watu wote. Huu ndio ulikuwa mwongozo na mtazamo wa Mt. Paulo. Kwake kuishi ni Kristu na kufa ni faida (Ph.1:21). Msimamo huu ndio Paulo anataka tuige kutoka kwake (2Cor.1:11), tukiufuata kikamilifu basi tutakuwa tunamuenzi Paulo kwa njia ya pekee. Maisha yetu binafsi na maisha ya jumuiya zetu yanapaswa kuonesha kweli kwamba kwetu sisi Kuishi ni Kristu katika kila jambo tunalotenda. Paulo mwenyewe amesimama imara katika imani, katika furaha na huzuni imani yake imebaki thabiti katika Kristu Mfufuka (1Cor.4:8-15).

Mt. Paulo ametoa mafundisho mengi katika nyanja mbali mbali za maisha ya Kikristu ikiwemo maisha ya jumuiya, kazi, maisha ya familia, miito katika kanisa, uongozi, maisha ya utauwa na mengine mengi ambayo hatuwezi kuyazungumzia yote hapa. Basi tutumie mwaka huu katika kutafakari barua zake ili tuboreshe maisha yetu kila mmoja kwa nafasi yake.

Mt. Paulo amesisitiza sana umuhimu wa kufanya kazi katika maisha ya Mkristu (2Thes.3:6-15). Yeye mwenyewe amekuwa mfano katika kufanya kazi ili asimwelemee mtu yeyote (1Thes.2:9), (Mat.20:34). Tutembee katika nyayo hizi hizi tukimuenzi Paulo kwa kuweka bidii zaidi katika kufanya kazi. Mfano wetu katika kufanya kazi na kuithamini utaonesha umuhimu wa mafundisho haya nyakati zetu na tutaweza kupunguza matatizo mengi yatokanayo na uvivu mathalani wizi, ukahaba, ulevi n.k. Katika kumuenzi Paulo Mtume, mojawapo ya kumbukumbu nzuri ya mwaka huu iwe kuimarisha na kuendeleza maisha ya jumuiya, ambayo ndiyo msingi wa Kanisa. Paulo ametoa miongozo mingi juu ya maisha ya jumuiya.Tujitathimini kama katika jumuiya zetu tunaongozwa na upendo katika Kristu. Kama Imani yetu katika Kristu inatupa furaha ya kweli kama wanajumuiya. Tuboreshe jumuiya zetu kwa kuwa na umoja katika Kristu (1Cor.12:12…). Tuachane na mambo yote yanayotugawanya (Kol.13:5-10) na tukumbatie na kuendeleza yale yanayotujenga (Rom12:4-21).

Ili Paulo aendelee kuwa na umuhimu na kuzidi kuwepo, hatuna budi kuendeleza kazi yake ya kumuhubiri Kristu kwa watu wote. Kujitoa kwa moyo wa upendo kuwapa wengine tunu ile ambayo tumeipokea kupitia kwake. Mwaka huu uwe changamoto kwetu kwamba kazi bado ipo mbele yetu ya kumtangaza Kristu zaidi kwa njia ya maisha yetu. Kila mara tutafute mbinu za kuendeleza kazi ya Kristu bila kuchoka tukifuata nyayo za Mt. Paulo. Kwa njia hii tutaweza kuona kwamba kweli Paulo bado anaishi na hili lionekane zaidi katika matendo na maisha yetu ya kila siku. Huku ndiko kutembea katika nyayo za Paulo (1Cor.11:1).

Na Frt. Nicolaus Matungwa

Seminari Kuu ya Mt. Paulo, Kipalapala

Mwaka wa Pili, Teolojia, 2008/2009

JUBILEI RUTABO KATIKA PICHA

BAWA INAWAPONGEZA

Pia Masista wa Shirika la Mt. Theresia wa Mtoto Yesu kwa miaka 75 ya Shirika na Masista wa Shirika la Mt. Clara kwa miaka 25 ya Monasteri ya Itahwa.

RAMBIRAMBI

Wana-BAWA tunatoa salamu za rambirambi kwa Baba Askofu, Mapadre, ndugu, jamaa na waamini wote wa Jimbo la Bukoba kutokana na vifo vya mapadre: Fr. Leonidas Kamugisha, Fr. Peter. C. Mwebesa, Fr. Aloysius Kaijanante na Fr. Ignatius Ndibalema. Tunazidi kuwaombea ili wapate rehema kwa Mungu, wapumzike kwa amani. Pia tunawapa pole mapadre na mafrateri wanaBAWA wote waliofikwa na misiba ya Wazazi, ndugu, jamaa na marafiki. Mwenyezi Mungu mwenye huruma, awaangazie mwanga wa milele marehemu wote wapumzike kwa amani. Amina.

9. BEWARE OF CHILDISH QUESTIONS

Dear reader, whenever I think or speak about the catechist’s work, I remember the late Mr. Simeon Katorogo, who prepared me for the first reception of the Most Holy Communion. May his Soul Rest in Peace. Amen. I really appreciate his work and the work of every catechist, especially when I remember about my childhood when he played a great role on my faith. I remember how Bamoni¹⁵patiently handled various childish questions and cases most of which an impatient teacher cannot waste time to listen to. Many people may ask themselves why the catechist has to task himself dealing with children’s questions, most of which are illogical and boring. It really needs personal experience of the catechist’s work in order to give a relevant answer to this question. It is such an experience which has inspired me to share with you through these few lines, a challenge of one childish question asked by the young girl named Angel. You may wonder how Angel’s childish mind managed to place my older and learned mind on the junction of the dilemma. It was a very interesting dialogue from which I had a lot to learn, the most important of which is the catechist’s need to understand the psychology of the children entrusted to him. The term ‘catechist’ widely refers to any person whose duty is to teach religion. In this article however, the term refers particularly to those men and women, to whom the duty is entrusted, of initiating the children into faith, by imparting to them the basic religious education.

Angel: Frater, the catechist taught us that when we receive the Holy Eucharist we eat the whole Jesus Christ; his soul, body, blood and divinity. Do we eat even his hair?

Frater: Why didn’t you ask the catechist?

Angel: But, but he said Yes!

It took me about half a minute thinking what to answer. Though the ‘Yes’ was a right answer to her question, the wrinkles on her face indicated the danger of being scandalized. Yet I could not say ‘No’ for this could contradict the teaching that in the Eucharist we receive Jesus Christ, wholly and entirely. But why did the question give a special insistence on hair and not the body as a whole? The dialogue continued.

Frater: Do you love Jesus’ hair?

Angel: No, no. I hate it, I don’t want hair.

Frater: Why?

Angel: Hair is bad; it is very painful when my mother combs my hair. I hate it.

Frater: Oh! Next time ask your mother to leave you alone, you can try to comb your hair on your own. Is that right?

Angel: Is it not painful?

Frater: Try and see.

After the above discussion, she went home. I knew that I had not answered her question, but she was satisfied with my advice. I was happy too because she had given me a topic for contemplation. After two days, Angel came to me with a smile.

Frater: Angel, why are you happy?

Angel: My mother allowed me to comb hair on my own. It was very smooth and sweet. And, mother appreciated it. Is that right?

Frater: That’s right, you did it well! And, it did not pain you because your hair is pretty, right?

Angel: No, it didn’t, I did it gently.

Frater: Do you like hair now?

Angel: Yes, I like it; and I like Jesus’ hair.

Frater: In the Holy Eucharist we receive the entire Jesus Christ. Do you like him with his hair?

Angel: Yes, I like him, I like his hair too. He is good and his hair is easy to comb. It does not pain when mother leaves me to do it on my own. Frater, when are we receiving the first Holy Communion?

Frater: Very soon. Keep learning and be ready to receive Jesus.

From this experience, it is obvious that children judge things as to whether they are pleasant or painful. A thing is good just because it pleases or bad because it pains. Moreover, children are highly docile. They readily receive and respect the directives, dictates and instructions of the elders. A young child sees adult rules as sacred, inflexible and universal. One considers adulthood as a glorified and desirable status; and adults as models of proper life. This explains why children imitate the elders’ ways of life and seek to identify themselves with those who are in close relations with them.

On the other hand, children are not mere empty sets or damps to be filled with all sorts of teachings, dictates and suggestions. They are able to integrate the teachings with their own experience of good and bad (even if based on pleasure and pain respectively). This happens especially after their fourth year of age when their search for the ‘why’ starts developing, to complement the preceding and proceeding search for the ‘what’. One will accept or do what is said, not just because it is said, but because one sees the reason for it. This reasoning however does not necessarily rest on the logical principles of objective judgement, but on the personal experience and on what they already know (what they are already told) about good and bad.

Back to Angel’s question, the above, though short description of child psychology, can help to understand the nature of the problem. Hair is bad just because it is associated with pain experienced in the act of combing. Consequently, Angel cannot conceive the goodness of the Holy Eucharist just because in it we eat Jesus Christ, ‘with his hair’. If the Eucharist contains something bad (hair), it is bad too. This is Angel’s simple reasoning. In order to prove the goodness of the Eucharist, one must prove the goodness of hair, particularly, that there is pleasure in the act of combing hair. This is what Angel is left to experience for herself, leading her to finally admit the goodness of Jesus in the Holy Eucharist.

A simple ‘Yes’ or ‘No’ may not be understood to children, it may be deceptive or scandalous. The educator (Catechist) must understand how the child’s mind works in order to give the corresponding intellectual and moral needs. Sometimes it is necessary to guide the children to give solutions to their own problems rather than providing them with ready made solutions. When one is directly involved in the search for the solution, being fully motivated, the effects are easily retainable, and a successful attempt becomes a long lasting reality. After her personal experience, it would be hard for Angel to deny or to doubt the goodness of both her hair and the Eucharist. This means a lot in strengthening her faith which otherwise could be left hanging and ready to be swung in any direction between ‘Yes’ and ‘No.’ The whole situation becomes a lesson, not only to the catechist who gives ready made yet confusing answers but also to the mother who likes doing everything for her daughter, even those which she could have done for herself.

Moreover, beware of childish questions. They are not always as simple as they appear. A mishandling of a question or just giving an irrelevant answer can destroy the whole faith of a child. Answers must befit the demands of their age and understanding. This is why some wise parents do forge simple lies as to quench the children’s curiosity on matters which go beyond their level of understanding or the real answers of which may destroy them morally. For example, when a baby is born, its elder sibling is often curious to know where and how the baby has been obtained. Only a crazy and stupid parent will explain the real process through which the baby is obtained. This is because, children naturally see their parents as divine; whatever parents do is good to them and worthy of imitation. Children will then tend to follow the same procedure, imitating their parents as to get babies. WHAT A SCANDAL! A prudent parent will give a simple but morally useful lie, such as “We took the baby from the big forest” or “from the lion’s mouth” or “from the thorns.” Such answers solve their curiosity, because children are naturally afraid of big forests, lions and thorns and cannot imitate such terrifying undertakings despite the goodness of the baby. This is one example among many concrete cases in which childish questions challenge the mature minds.

There is never one childish question which needs a childish answer. Every problem, however childish, demands a proper and well planned solution.

By: Frt. Florence Kamugisha Ngaiza,

Kipalapala Senior Seminary,Tabora.

Second Year, Theology,2008/2009

10. SEXUAL ETHICS

“If all men and women respected each other, if sex were considered joyful and life-enhancing instead of a wallow in germ filled glop, if everyone were in love all the time, if in other words, many people’s lives were more satisfactory for them than they appear to be now, pornography must just go away on its own”. [Margaret Atwood, Pornography, [Chatelaine, Toronto, 1983.]

Do we need sexual ethics?

Sexuality plays a great role in human life. Sex, is by far the primary way to reproduce. However, why is the significance of sexuality different from the significance of eating, breathing, sleeping and defecating? All are instigated by the needs of the natural body. If the desire for sexual pleasure is similar to the desire for food, should sexual behaviour be constrained by moral principles that apply to behaviour in general? Is the ethics no more or less important than the ethics of anything else?

When we acknowledge the destructive potential of sexual, rejection and loss, the pain of the sexually exploited, the transmission of sexual diseases - we have reason to believe that sexual ethics is important. Likewise when we consider the creative potential of making love, the intimacy and trust, the giving and receiving of one another, and ultimately the possible creation of a new life, we have reason to believe that sexual ethics is important.

Sexual attraction marks the beginnings of potential union, physically, emotionally, spiritually. The ongoing sexual relationship of a couple has the capability of nourishing love, expressing tender concern, eliciting honesty and trust, and renewing commitment. It can bind a couple more closely together. In its full realization it involves entire lives - the emotions, goals and values, the economic resources and social contribution of two people. In this way, it can be seen to defy egoism and point the way to mutual responsibility and service.

The Psychologist Sigmund Freud suggested that sexual personality resides at the core of moral personality: how we perceive and behave towards sexual partners both influences and is a mirror image of how we perceive and interact with people in general. Our sexuality provides a foundation, or pattern for acting morally or immorally in the world. For many, the failure to learn to control the pursuit of sexual pleasures the achievement of a virtuous character. Some people argue that fostering bad sexual habits or bad patterns of sexual behaviour can destroy the capacity for love.

“The conflict between ethics and sex today is not just a collision between instinctuality and morality, but a struggle to give an intrinsic its rightful place in our lives, and to recognize in this instinct a power which seeks expression and evidently may not be trifled with, and therefore cannot be made to fit in with our well-meaning moral laws. Sexuality is no mere instinctuality; it is an indisputable creative power that is not only the basic cause of our individual lives, but a very serious factor in our psychic life as well.......our civilization enormously understates the importance of sexuality.” [Carl Jung, Psychological Reflection, 1953,]

The starting point to sex is the sheer desire of a person for the body of another. One wants to feel the skin, to smell the hair, to see the eyes-one wants to bring one’s own genitals into contact with those of the other. This gets dangerously close to treating the other as the means of the fulfillment of one’s own sexual desire - as an object, rather than as an end.

When sex is as much about pleasing another as it is about pleasing oneself, it certainly doesn’t involve using another as a means and actually incorporates the idea of respect and concern for another’s need.....one’s humanity is perhaps never more engaged than in the sexual act. But it is not only present in the experience, more important, it is ‘at stake’ in the sense that each partner puts himself/herself in a position where the behaviour of the other can either confirm it or threaten it, celebrate it or abuse it.

Itaendelea Toleo lijalo!

By. Frt. Denis Rwamugira

Philosophy III, 2008/2009

Kibosho Senior Seminary.

11. EFUMORO YA TA BEYARURA NA TA IKENGYA!¹⁶

Waitu mushomi wa BAWA, “Gatagata tigeebwa wabo mbeho!” Le! Nkwijukyeho otugambo twa Abagurusi baitu aba kara, manga eya toliro. Aba ni Ta Beyarura na Ta Ikengya. Isi okyabaijuka? Wakuba n’obaijuka. Isi efumoro y’abo n’emitekelereze yabo? Okyagiijuka? Rwona wakuba n’ogiijuka shana mwatani wawe yakuba yamwebire. Waitu batafakubi muno, eituruka lya BAWA elya Mwak’ogu kalikwijukyeho omu bwijwire. Waitu ntakukwatira ibanga, kusiiba omuli: Yaileta! Yaileta! Nawe omuganda chei! Waitu bagendelere, kiki ekyokuhesa akati enyondo tugikwatiliire!

BEYARURA

Beyarura, orairota?

Ati: “Ndaire mbyamire, oraboine arara ayemereire?”

Beyarura, omuka wasigayoki?

Ati: “Omuka ni nkahai? Mbali oshanga Omukama niho oramiza.”

Beyarura, nka noiruka?

Ati: “Mbali ndikugya nohamanya?”

Beyarura isi noirukibwaki?

Ati; “Nohulira enyuma enduru ekuzire, oti noirukibwaki?”

Beyarura, nka mbali olikuruga eyombo ekuzire?

Ati: “Nobona eichumu liijwire obwamba oti nka mbali olikuruga eyombo ekuzire?”

Beyarura, yanguhanu tugende.

Ati: “Mbali ndikugya nohamanya?”

Beyarura, amarwa nka wajunga gake?

Ati: “Eiliho lyange niho ligarukiire.”

Beyarura, amarwa nka wagasiga omuihembe?

Ati: “Shana kagaraba gataire, kandi ente n’eitaka ekihagaire ni kihai?”

Beyarura, ka kuguruka ekimuga!

Ati: “Abakataga eitaka tibagurukaga?”

Ta Beyarura, bakwangire ngu nojunga amarwa garungi!

Ati: “Embire eyowateire ijo ekigoye nenura!”

Beyarura, ngu otina empunu?

Ati: “K’elijunga ntalinywa.”

Beyarura nka oijwire efo, wabagasi?

Ati: “Nsibire omurubungo ninyeya obusha.”

Beyarura, kakulya obuhoro bw’abana.

Ati: “Bitulemire ichwena, manya enyungu ebichumbire ebaire eli emoi.“

Beyarura kakulimisa ekishambu amaguru.

Ati: “Omuhanda gw’olikurabamu gukalimwaki? “

Beyarura, embwa yawe yaturemesa n’okwiba!

Ati: “Ekuuba? Manti eshanga ahansi.“

Beyarura, l’embwa yakuba enju yawe!

Ati: “Gileke manya yahulira abahigi nibachokeza ishango, eti kankube eiguru ndebe nka nakuhulirage.”

Beyarura, enju yawe yakurasi! Yalemwa yakumba?

Ati: “Kebe eikizeho omugongo, mbali yakemeleleire ni juba?”

Beyarura, engemu zawe toshalira?

Ati: “Wabona zilekeire kwana?”

Beyarura, baliinya batweteki?

Ati: “Amaisho agawe bakataho kulengya?”

Beyarura, enkwi nka wazileeta zitakomire?

Ati: “Bakugira bati enkwi zigila amaguru ziiruka?”

Beyarura, omukazi wawe nka atemire anyerere?

Ati: “Enyerere etemire emikono yalekera kuchumba? “

Beyarura, k’okora toinuka?

Ati: “Orwo ndaliire kulima obaire ongambire?“

Beyarura, enjura nka n’ekutera, toigama?

Ati: “Kandaigama nshube ntaheli?’’

Beyarura, okuguru nk’okutegire enshwera, tikutane?

Ati: “Iwe n’obona zili omu gomborora nizitoija oti zilakutanisa? Manya ngu atongana ogw’okulya tasingwa!“

Beyarura, wamanyire okwo ente yawe yazara?

Ati: “Twara ensimbi bikumi bibili nzizo ogende ogishambize enyama.“

Beyarura, ngu omuhoro gwawe gwabura?

Ati: “Guleke, kagularumwa enjara gulagaruka.”

Beyarua, nka waimuka n’olya bwankya, n’ogya nkahai?

Ati: “Ninyenda kwakya omunda, n’obona habamu oruhumpu.”

Beyarura, aho waimukira wayetaimuire?

Ati: “Ego. Ninyenda kuleba nka amaino galairemu.”

Beyarura, olayeiya embunza, niziija kukwita!

Ati: Kabukya nimuchumba ebitoke, mumanya engemu tizishaasha?”

Beyarura, olaita ebihengezi ebi, nimwo enjura elikuraba n’ekutera.

Ati: “Etebesa? Enjoju k’eterwa enjura n’ogikiza eibunu?”

Beyarura, ente yawe yabyama omu rweya!

Ati: “Naiwe n’omanya okw’omwiguto gushasa, wakutuza kulya otaikize kugwisa ebyakulya aha nsi oshuba ob’ota?”

Beyarura, ente nka n’oyonkeza omu rweya?

Ati: “Kanyonkye, omukazi k’aba agile kulima, omwana k’alira tamwonkya?”

Beyarura, ka kuliira aha malaro ga sho!

Ati: “Ndalira nkahai mbali batazikire mufu, ahaimukire enju eirai lyona?”

Beyarura, hembera ente zawe ekomi, emibwi ezemire kubi!

Ati: “Mugireke n’eshaka, eralyaki? Manya ebyo yakuliire nibyo zagyaka!“

Beyarura, Omukama nakweta.

Ati: “Naiwe bakwita kubisi, tibaba bakuha amatungwa gange okagandetera?“

Beyarura, ngu ente zawe okazitunda omunjoju yawe eyowanyagire?

Ati: “Mpaho wakuba wagir’oti enshama zawe ezi okazitunda omunjoju, kandi enjoju etunda ente?“

Beyarura, iroko onshabire otwarwa, ehiliho lyanyita.

Ati: “Waza toina iliho! Orwokwegendera bakakuha ok’enywera aho naho, inye ka ndagya kugobayo, kuterayo nkagaruka, eihiliho tilikwita anga tiliwha?“

Beyarura, eichumu nka olishembire?

Ati: “Tolikubona muyaga? Ninyanga litawhelera.“

Beyarura, Bukamage, waihyukayo! Omukama aramire?

Ati: “Harungi asingire Nyamuhanga! Enkonko neyetahya, engoma neyetera, omukukuni nigulilira omukibira kyonkai alikukwata mutahi we niwe balikwita.”

Beyarura, nogya kutaha nkaha, manya enju yawe ehire?

Ati: “Ndataha ahandi! Kamwokya ekibira mulaboine enyamaishwa niziija kulala omu maka ganyu?”

Beyarura, ogir’embanda nungisi?

Ati: “Nangu kawakubona ey’Omukama yahigaga ekabura, endi omu nkokora.”

Beyarura, enkwi nkawashenya ezibisi?

Ati: “Nayanga kutahya orufu omunju. Ka tata yafire, nkabona nimwita orufu. Mbwenu ka nabona omuti guhango nigushaga ekigabiro lya Bike, gwomire, gujunzire, nti ekyaisire omuti ogu, ka kya kutaha omwaitu, kyakutwita tufa tuhagaho, omwaitu esirika.”

Beyarura, Omukama yahanga kukwita.

Ati: “Omu Kikare, ebinumi, ebinyana, n’eshajwa zigir’ehaisi! Omukama w’abandi kugya kuhiganye, angaho bamugizire bati Beyarura arumusire kwita engumba y’enumi? Mbwenu entura, omulili n’eyobyo ebinyijwire omunda nibyo Omukama w’abandi yayegomba kunshoromamu kuteza amarwage na amatai? Nikikabure! Mara nobeiya! Omukama tiyahanga kunyita n’onchwererela mara olizara ekindi!”

Beyarura, nka wahitaine?

Ati: “Munywanyi wange, tulaire nituhoya omu kikare. Mbwenu Omukama yatuhangira kugenda omu mihanda yona kuleba nka twakubonayo abatagire kulaza Omukama aha nkera kubaita. Mbwenu iwe munywanyi wange, iruka ogende abandi batakaizire otaija okabona amahano okafera bushai! Omushaija ashaya aha rutegerwe airuka. K’agoba nka muli, le Beyarura amuhondeire nairuka. Oli ayemerera abaza ati: “Beyarura, ekyaba?” Ndi Beyarura ati. Yemelera nkugambire. Oli ayemelera. Beyarura amugoba amugir’ati, “Munywanyi wange otafa kubi, omuku gw’Omukama waguhikize, orwo wahitana nkanye, empita ekakuletwa oku n’oku nk’anye, mpaho wegendere mpola, weshagare, nobona bagira bati ‘Ensika y’Omukama eita atagigobireho’”

IKENGYA

Ikengya, eby’okurata aha Mukama nk’otabileta?

Ati: “Ntiina abashuma, ampa nambikira.”

Ikengya, kafe n’abawe!

Ati: “Nabo bakuru nibehulilira.”

Ikengya, nka n’olabya omufu omumusiri?

Ati: “K’alayona, ndaliha.”

Ikengya, nka n’oleba ensi ekisore?

Ati: “Ninsinga, bakazikamu mawe”.

Ikengya, nka n’olya ohumize?

Ati: “Ninyanga bitahwa ntaigusire”.

Ikengya, nka n’onywa amaizi omukiire/omukibunda?

Ati: “Eihangwe lindi omunda”.

Ikengya, nka washwera owenyonjo?

Ati: “Ainamire nka alalima”

Ikengya, nka n’otematema omuguta?

Ati: “Ninguha obutandikiro.“

Ikengya, nka n’otera ow’enda?

Ati: “Bali babili nibankoba”.

Ikengya, nka notuza ente emoi?

Ati: “Eyakabili niyo njwete.“

Ikengya, nk’otwete omufu wenkai?

Ati: “Ayakumuntwaize niwe nyetwekire.“

Ikengya, nka washera omu ibagiro?

Ati: “Ninsiima orwo ndakoma.“

Ikengya, nka wateka bike?

Ati: “Ninyanga ebilashaga embeba etabilya”.

Ikengya, oba mukuru!

Ati: “Mbali wakamboneire nitwigana?”

Frt. John-Philip Karumuna

Mwaka wa Nne: Tauhidi

Kipalapala.

12. OKURAGA: KUMANYIS’OBUSIKA

Ekigambo “Kuraga” kishoborora bingi omu ruhaya. Kishoborora okurazage anga kusibisage. Kaba kamanyiso okw’omuntu yasimbura kurug’omumwanya gumoi kugya omu gundi, ati “mpaho, nagenda, mwikarege” n’ebindi ebyab’ebyo. Kandi okuraga kuba kuhanura k’omuntu aba ali hai kufa. Kityo omurago guba kagambo k’endiko ako baijukiraho omugenzi, bati “akasiga atuhanulire eki n’eki.” Eki twakukishushanisa n’ekyo tulikuhulira omu redio bati “Wosia wa baba” nikwo kugir’oti “Omurago gw’omugurusi” eby’omugenzi Mwalimu Julius Kambarage Nyerere yasigire atuhanulire.

Omu ngeli elikweshusha, okuraga kuba kumanyis’obusika. K’omuntu aba narazage abawenene, rundi ali hai kufa, asiga yashoborora okwo alikusikisa eitunga lye, ati ebi bya nanka n’ebi by’ondijo. Ekigamb’eki nikyo kyetwa Murago. Kityo, okuraga nikwo kuhereza omu bigambo anga omu bihandiko obushoborozi okwo omuntu alikugabira abawenene eitunga lye.

Entwaza n’Amateka g’Okuhereza Omurago

Buli ruganda rugir’entwaza zarwo z’emiherejanyio. Kyonkai, amateka g’eihanga gashasize muno, okukiraho omu makiro gaitu aga. Kityo nituragirwa kugashobokerwa n’okugagobeshereza kurungi.

1). Omu bigambo: Omuntu akaguza abagurusi anga abatahi nyamwesigwa muno ka baija kujulir’omurago gwa wenene. Aba nibo baba bajulizi b’obusika. Amateka nigakomekereza kubaho abajulizi buzimu banai, bakushagukaho, kyonkai enzira kukehya. Omu banai abo, buzimu babili baragirwa kuba banyaruganda ba kiraga. Omu bihandiko: Amateka gakomekereza buzimu abajulizi babili, enzira kukehya. Kandi, omu babili abo, buzimu omoiwo abe munyaruganda wa kiraga. Omuntu kiraga hamoi n’abajulizi bona baragirwa kutekaho obubonero bwabo (saini/signatures) aha mpapuro z’omurago. Aka niko kamanyiso okwo omuntu yahereza kwokwokwo omurago gwe omu maisho gabajulizi abo.

2). Omu murago gwonagwona, gwaba gw’ebigambo anga gw’ebihandiko, kihereza murago hamoi na abajulizi bagwo baragirwa kugira amagezi garungi, mara gashugaine. Bataba batamire, bataba bazinzirwe kiniga, batagira byera bya akazirigito (ebya akatiko) kandi atabamu muraru anga murwaire wa mutwe.

3). Abajulizi bona baragirwa kuba hamoi na kisikisa, aha mwanya gumoi, bajulire hamoi nkokwo mukama w’omurago yabakaguza hamoi. Ebya ngu inye turatanganwa omu kirabo, pai. Obwema hamoi bushasize muno.

4). Abasika tibajulira. Nikitangwa muno wenawena alikusikisibwa omu murago gwonene kuba mujulizi wagwo. Nangu talikuragirwa n’okumanya ebilimu. Kityo abatabani anga bahara ba mukama w’omurago tibaragirwa kubaho orwo omurago guba nigukorwa. Kyonkai orundi, omuntu yakujuburwa kujuliza mukaziwe (anga mushaijawe).

5). Enama eba kintu kikuru. Omurago gusherekwa, bufu kugusherura mukama wagwo atakafire; nangu n’orwo aba yafire balinda kugusherura aha kiro ky’okugaba eitunga.

6). Alikuraga ataima busika omuntu alikuragirwa omu mazima kwo kuba musika, nk’omwanazarwa. K’eki kyakumanyika, aho enkiko z’obusika zakujuburwa kushubamu anga kuhinduraho omurago; shana k’omuntu yakushangwa aina enshonga z’okumwima obusika ezilikushoboka kurungi. Rundi nk’omwana kutera omuzairewe, kumwiba, kumwitir’ebye n’ebindi bityo.

Okuraga kutugasiraki?

Okumanyis’obusika kugasha muno. Kujuna kugaba eitunga omu bweyendezi bwa mukama walyo, norwo ashangwa wenene yafire. Kandi omurago gutanga empaka n’endwano omu kugaba eitunga. Gumanyisa abasika abasanire, gutanga abarurungani, abahindurana endimi kuly’eby’obushai.

Abantu enyamungi bashobokerwa omugasho gw’okuraga. Tibagaba itunga lya muntu batabandize kubaza nka yasigire omurago. Abatalikushobokerw’eki ka baraba baliho ni bake muno. Nawe, bangi balemwa amateka n’entwaza z’okuraga, okukiraho ebikweteho obujulizi. Bangi balinda kuraga aha mwanya gw’enzindo orwo baba bali hai kufa. Aho beshanga bainaho abana babo na abakazi anga abashaija babo, kandi aba nibo basika abatajuburwa kujulira. Kityo omurago ogwa ngeli egi gusigara gutaina mani ga bujulizi, n’empaka zikanya k’omuntu aba yafire.

Omu burora bwe bwenzido, k’omwoyo gw’omuntu guba gwabandize kusisikana, aba atakina magezi garungi, orundi aba atakishobokerwa, atakijuka itunga lye n’orundi atakina gagamba anga gahandika. Kwakwo akanya k’enzindo kaba kagufi, kiguma kubona abajulizi abasanire, omu rubara orulikwetagwa, bona hamoi aha mwanya gumoi. Kandi, ti bona basheega, abandi orufu rubaronda kibandagara (nka abasatwa emotoka). Kityo kiba kirungi kumanyisa karai obusika. Ekigwa tikiraga, nobona abagurusi bakakigamba bati “Kashoke tujuga twatikire nk’omurere”

Ebitanga abantu kuraga karai nabandi kugoba aha kufa bataragire biba bingi. Ekya mbele butashobokerwa, okutina orufu, ngu bati k’omuntu araga akyaina amanige aba narweshulira!

Omurago guragirwa kuba nama, emanywa abajulizi n’abo omuntu yakwesiga akabakwasa omwoga gw’okugubika. Bangi batina bati k’enama egi yakusheruka, yakuleta ensika omuka ya mukama w’omurago. Eki kishasa muno, kurwanira eitunga okwo mukama walyo akyarora. Kandi abasika ababa batasanirwe, bashobora kumutamwa anga kumwita, bashobore kururunganyia eitunga. Ekigiro ky’okwiba anga kushereka eitunga kitinisa muno. Kiba kigoko kuhulira bati nanka akasiga asikisize ebyo atainabyo!

Abantu abandi tibabona nshonga ya kwanguha kuraga okwo bakyaina amani g’okukora emilimo, kutunda anga kutumbisa eitunga lyabo. Beganya kwikara nibahindura omurago. Nikyo kibakora ka balinda kuragira aha kishago.

Eki kishoboke kurungi, okumanyis’obusika kigiro kirungi muno. Obushobokerwa bubi n’okutina bishobora kuleta ensika zingi muno omu maka, amaiko, kugulilirangana, kwitana n’ebindi bityo. Omuntu talikutangwa kuraga buhya anga kuhindur’omurago ka yakuba aina enshonga y’okukora atyo; tuti rundi k’eitunga lye lyakutumba anga kukehya, k’enama yakusheruka, ka abajulizi bakufa anga n’orwo yakuhindura ebitekerezo, taliho alikumutanga. Manya si itunga lye. Omurago tigushobora kuba muhango mukama wagwo atakafire. (Heb. 9:16–17). “Kuba k’omurago guraba guliho, mukama wagwo naragirwa kushangwa yafire. Omurago gugira amani orwo mukama wagwo aba yafire. Mukama w’omurago kaba akyarora, omurago ogwo tigugira mani.”

Kisanire kukunira Omurago

Omu nganda zingi abantu bakunir’omurago orw’okuba guba kigambo nyakabara ky’omugenzi. Bati n’orwo yafire, mbwenu twinawe kabutekire natuhangira ekigamb’eki. Kityo omurago guragirwa kukunirwa nk’omuntu wenene. Nangu, abandi bagutora nk’ekitakatifu (sacred) nyantahagazibwa, nyantajumwa, nyantahakanisibwa mara nyantahindurwa, orw’okuba mukama wagwo yahumwire nabagurusi b’oruganda.

Omu rubaju orundi aliho ebihemu eby’abandi bakora nibashenga omurago, okukiraho ebi: kusherura enama, kurwanira obusika, kukorerangana eby’eihagiko, kuhindura anga kumyoramyora omurago, kwiba anga kushereka empapuro z’omurago kwita obujulizi n’okubika kubi empapuro (kuzizingazinga, kuzitez’enjura, kuzinagaija anga kuzilis’embeba). Ebi bigiro bibi, kityo tubyelinde muno.

Omurago guba kintu ky’okukunirwa n’okwegendesherezaho n’obwesigwa bungi muno. Obutwazi bw’eihanga n’egomborora bagukunira kwakwo nka akabonero n’obwolekeza burungi bw’emigabire y’eitunga ly’omugenzi. Ekikuru amateka n’entwaza bigobesherezibwe kurungi. Omu makiro gaitu aga, omurago gw’ebigambo tigulikushoboka kurungi muno. Abajulizi bakwebwa anga bakwohyana kugira okwo bamyoramyora enzira kumanyika. Nawe ekili omu bihandiko kiba kinaho akabonero akatalikuchweka mara kishobora kweyemererera n’okwetonganira ataliho wa kukigambilira.

Aho waitu, iwe mushomi wa BAWA, eki rwona kikukweteho. K’otali musika rundi oli musikisa; anga oshobora kuba mujulizi, nawe ekishagireho, oli muntu mwesigwa ow’abantu bakubikisa amakuru gabo g’obusika. Kityo omu bihandik’ebi alimu enshamba eyakukujuna tiligwire tibukeire. Waitu baijuke okw’oli mwegesa. Aliho bangi abakugondize kushoma ebigambo ebyab’ebi, kyonkai tibaina bushango. Eiraka lyawe anga omwegeso gwawe nibyo bategeire amatwi, okukiraho omu byaro mbali obushobokerwa bw’entwaza na amateka bukyayajura nka butono. Abandi nibaboyerwa kushai, nibaimwa obusika. Aliho abana entabwa bangi muno nibatamaga omu mihanda etaana. Ti kugir’oti abazaire babo tibasigire itunga lya kubajuna omu kukura kwabo, naho si lili nkahai? Obushakuzi bwakaizire! Obwesigwa ni buke muno omunsi egi. Aho waitu tweme hamoi kuchungura abalikushasha orw’enshonga y’obutamanya ang’obujege bwabo. Ekya amani ekyo tulikuragirwa kubakolera ni kubaha obumanyi, bakashobokerwa amazima, nirwo nabo barabona enshamba y’okwetonganira. Kandi omuli byona tutebwa kwegashaniza, tushabe Omukama atutunge engesho zirungi nirwo eikora n’oburora bwaitu biragira egoshoko.

Bya: Frt. Florence Kamugisha Ngaiza,

Omwaka gwa Kabili gwa Teolojia,

Seminari Nkuru ya Kipalapala, Tabora.

THE FOUNTAIN OF TRUE HUMAN PROGRESS

There are various efforts employed by different government leaders in the world aiming at improving man’s life in social, cultural and economic spheres. Their labors to some extent seem to be successful. Many government officials have set long and even short term plans with the view of liberating their subjects from ignorance, poverty and diseases, but, it is unfortunate that many plans are not given an authentic and sincere outlook so as to bring about development of the human person as a whole.

Human beings have, not only the material dimension but also spiritual reality because ‘God created them in the image and likeness of Himself’ (Cf. Gn. 1:27), and so the need to liberate human person as a whole, that is, liberation of men from the ignorance of chemistry, biology, physics, state laws and the like, but first and foremost from the ignorance of God and His laws, lest we labour in vain because “human mind plans the way, but the Lord directs the steps,” (Pr 16:9). “That is to say, with the light of reason human beings can know which path to take, but they can follow that path to its end quickly and unhindered, only if with a rightly tuned spirit they search for it within the horizon of faith”¹⁷

Authentic human development is had in the sincere love of God and neighbour. ‘Proper relationship with God is the beginning of wisdom’ (Pr 1:7) and insights which assist one’s efforts of unveiling the hidden possibilities of nature through morally acceptable means, and bring them into actualization for the common good of mankind. The power to dominate and to conquer all creation which man received from the Creator (Cf. Gn 1:28), must however be exercised with a great respect and loving concern and in conformity with the Divine Law.

Scientific and technological advancements bereft of love and respect for the dignity of human person is a deviation from authentic human development and it has left the mass in horrible situation; just envisage, how terrible it is that people have been all the way to the moon and back but they find difficult crossing the street to meet the marginalized!

Work without morality’ is a threat to the dignity of the human person because it plunges people into ruin and destruction (Cfr.1Tm 6:9). Formation of people’s conscience therefore, is of paramount significance so that human development is essentially subordinated to the moral laws as a means for human beings to come to perfection otherwise ‘all our efforts towards social cultural and economic development will obviously be a primary source of scandals and militates against social justice, equality, human dignity as well as social and international peace.’¹⁸

By Frt. Edson Mutembei

Segerea Seminary.

Theology I

DYING ALIVE: THE END TO BEGIN

Before I became a Christian, my life seemed meaningless. I did not even know that my body contained great treasure, the spiritual part of my body - the soul which is immortal. I thought dying for me was the end and the end of everything. I had the experience of seeing people being buried after death to decompose down below the earth’s surface. I did not even bother to question where the soul went, after all I did not think of it at all.

The soul and the body together make me to be me, individual and singular. The soul which everybody else has is common but individuated in everyone as a person (the human person) and thus making him/her to belong to the same degree of being, the human race or the human species. It is my body, this body, which principally makes me “this man” by hinting and receiving the substantial form: the soul under the influence of quality.

Death works on the physical nature in any Christian where the body dies and decomposes. For the believers like me, the Christians, this is the climax of the meaning of corporeal particular man “this man” begins the spiritual and eternal life, the new way of life without any physical limitation.

A Christian dies alive. The Christian’s life after death continues and perfects the life he / she had begun at conception. A Christian dies a natural death but lives a supernatural life in Christ through the Holy Spirit. Christ himself said that, whoever died in him or for his sake would live (Lk.6:22-23). He also strengthened the life of his followers and called them not to fear those who can kill the body and they are not capable of killing the soul. Only God is to be feared for he can kill both (the body and soul). Only those who do not put their hope in God die dead. They die in the real sense, they die eternally. But a Christian dies alive, he dies to live. Death in Christ is life eternal.

Here lies the purpose of Jesus’ incarnation, his suffering, death and to crown it all, His resurrection. Christ died that we may have life and have it in full (Jn.6:40). Thus, being a Christian is living the life of Christ. I fear nothing; I am in union and communion with God. Christ reconciled me with the Father through the Holy Spirit. My obligation here is to keep myself in union with Him who created me, saved me and now continues to empower and strengthen my being. It is this union and complete attachment to the life, the death for which will enable me to die a death of Christian, the death that entails life, the death for resurrection and the temporal death for eternal life. Being man, I will die but being a Christian I will not die. I will live.

“May the Almighty God have mercy on us, forgive us our sins and bring us to life everlasting. Amen”

By: Frt. Samuel Muchunguzi

The Catholic University of Eastern Africa

Second Year Theology

REJOICE BUKOBA DIOCESE

1. Gratefully rejoice, You are full of grace,

Bukoba is best choice, Yes for we can trace,

What fortunate place, The Church’s radiance,