. MLIL:Slie
• TANGAZA COLLEGE THE CATHOLIC UNIVERSITY OF
WO FASTERN AFRICA
THIS IS INCORRECTED WORK. IDEAS OR OPINIONS EXPRESSED BY THE WRITER ARE NOT NECESSARILY THOSE OF TANGAZA COLLEGE.
CATECHESIS AS PASTORAL PRAXIS FOR DEVELOPING MATURE FAITH IN KARURI-BANANA HILL PARISH OF NAIROBI ARCH DIOCESE
LONG ESSAY FOR B.A IN RELIGIOUS STUDIES
/41;Wr It Le PRESENTED BY: GICHUKI GEORGE (i \
SUPERVISOR: FR. WILFRED D'SOUZA,
FEBRUARY 1997
--OFtt
NAIROBI KENYA DECLARATION
I, the undersigned, declare that this is my original work. It has not been submitted to any college or university for academic credit. The topic of the work is; CATECHESIS AS PASTORAL PRAXIS FOR DEVELOPING MATURE FAITH IN KARURI - BANANA HILL PARISH OF NAIROBI ARCHDIOCESE
Sighned: C. . Date • )(41114:145is.44” , en* iv
ACKNOWLEDGEMENT
I admit humbly that this study has reached its present state because of the efforts and the co-operation of several people whom I am indebted to and owe them gratitude. I am deeply grateful to God for the many gifts He has given to me, particularly good health, and the ability to concentrate in my studies. The author wishes to thank everybody who has contributed in one way or another in this endeavour. I am sincely grateful to Rev. Fr. Wilfred D'souza SDB, who undertook the responsibility of supervisor of this Long Essay His generous and scholarly assistance, love and concern at all stages in organizing and writing this Essay is deeply appreciated. My gratitude to Rev. Frs. Cesare Molten, the parish priest of Karuri parish and his assistant Citterio Antonio, for the permission for the research, the leaders and the faithful in Karuri for their generosity, encouraging contribution in the field work. Sincere thanks to Consolata Fathers who gave me this opportunity of formation and study. My unique thanks and love are due to the persons who introduced me to the Lord, taught me to let go and to love; my dear parents, Mann and Baba.
TABLE OF CONTENTS
DECLARATION III
ACKNOWLEDGEMENT IV
1. INTRODUCTION 1
2, ANALYSIS OF THE SITUATION 4
2.0 INTRODUCING KARURI PARISH 4 2.1 GEOGRAPHIC AND DEMOGRAPHIC 5 2.2 SOCIAL-ECONOMIC AND POLITICAL SITUATION 5 2.3 RELIGIOUS AND PASTORAL SITUATION 7
3. PRINCIPLES AND VALUES INVOLVED 9
3.0 CONTENT OF CATECHESIS 9 3.1 TRINITAPJAN CHRISTO-CENTRIC CATECHESIS 10 3.2 SOURCES OF CATECHESIS 10 3.3 SOCIAL CULTURAL VALUES - AUTHENTIC NEED OF 1NCULTURATION 12 3.4 ECUMENICAL DIMENSION OF CATECHESIS 13 3.5 IMPARTING CATECHESIS 14 4. MINISTRIES OF SPECIAL PASTORAL CARE 18
4.0 INTRODUCTION 18 4.1 A VISION OF YOUTH MINISTRY AND CATECHESIS 19 4.1.0 Goals of Youth Ministry in Karuri 19 4.1.1 Components of Youth Catechesis 19 4.1.1.1 Word 20 4.1.1.2 Worship 21 4.1.1.3 Creating Community 21 4.1.1.4 Guidance and Healing 22 4.1.1.5 Justice and Service 23 4.1.1.6 Enablement 24 4.1.1.7 Advocacy 25 4.2 The Sick, Dying and Bereaved 26 4 2.1 Pastoral Moments 27 4.2.2 Formative Moments 27 4.2.3 Liturgical Moments 28 4.2.4 Moments of Animation 28 4.3 UNDERSTANDING AND HEALING THE ALCOHOLIC 28 4.3.0 Who is an Alcoholic 28 4.3.1 Attracting the Hidden Alcoholic Out. 30 4.3.1.1 Educational Seed Planting 30 4.3.1.2 Pre-Counseling and Paitoral Care 31 4.3.1.3 Counseling 31 4.3.2 The Local Congregation in Karuri Strategy 32 4.3.2.1 Alcoholism Education 33 4.3.2.2 Preventive 33 5. PLAN OF ACTION 35 5.0 GENERAL OBJECTIVE: FAITH COMMITMENT AT GRASSROOT LEVEL; THE FAMILY, SCCS AND ENTIRE PARISH THROUGH CATECHESIS AS CLIMAX OF PASTORAL PRAXIS 35 5.1 OBJECTIVE I. TO FORM TRULY AFRICAN AND CHRISTIAN FAMILIES 35 5.2 OBJECTIVE II. TO MAKE THE EXISTING SCCS REAL DYNAMIC FORCES OF PARTICIPATION AND TRANSFORMATION 37 5.3 OBJECTIVE III. TO FOSTER CATECHESIS AS THE CORE OF PASTORAL ACTIVITY 38 vi
CONCLUSION 41
APPENDIX 43 I.SOCIAL REALITY: SOCIAL - ECONOMIC - POLITICAL ANALYSIS 43 II. RELIGIOUS AND PASTORAL SITUATION 44 III. LAY PEOPLE SECTION 45 IV. PRIESTS WITHIN THE PARISH SECTION 45 BIBLIOGRAPHY 47 DOCUMENTS 47 BOOKS 47 ARTICLES 48 1. INTRODUCTION
Modem man is experiencing a crisis in faith today. This crisis may not be felt
with the same intensity everywhere, but it is there nonetheless. The crisis may evoke
two reactions; one negative of an impending disaster. According to this view Christian
faith is doomed to oblivion gradually. The other positive, one would see the crisis as
an opportunity to rethink, re-plan, rebuild and reinterpret. According to this view, I
realize that Christian faith is not irrelevant to the modem world, but its relevance must
be brought out anew and presented in an idiom that a simple Christian will understand
and appreciate. I believe that this is the vital role of catechesis today and my essay I
hope will contribute positively.
The first chapter in my long essay is an introduction, which give a general
view or outlook of the essay. The second comprises the insertion of the pastoral agent
in the life and pastoral activity of the people in question. Dialogue, questionnaire and
close observation were my main tools to enter into their reality. The materials
gathered in second chapter are backed-up and judged in the third chapter according to
Christian principles and values involved in that society.
Within the fourth chapter, I paid special attention to some pastoral cares and
ministries that the pastoral situation is crying for. Fifth and the last chapter is a plan of
action for that parish. The theoretical reflections proposed in the preceding second and
third chapter are complimented with some practical suggestions. The procedure of objectives and targets is taken from the booklet of James O'Halloran, Pastoral
Planning with Tears.'
I O'Halloran. James, Planning mih Tears. SUB Media, Salesian House, Dublin, 1986, pp. 39-43 2
The aim of this long essay is also to encourage the use of social and religious
analysis as a necessary tool to discover the needs of the people in the pastoral field.
This requires the insertion of the pastoral agent in the social reality and his/her
conversion to the human dignity and option for the poor and to the use of Christian
and cultural values.
The method of the "Pastoral Circle" is completed by the "Hermeneutic
Mediation" and "Dialectic of Theory and Praxis" presented by Clodovis Boff in his
book "Theology and Praxis". This combination of methods facilitates the process of
working upon that reality to understand it and find its sense and meaning in the light
of the History of salvation in that particular situation.2
The method of "Pastoral Circle" proceeds in this way: Insertion in the social
reality, description of that situation, analysis of the same situation, theological reflection in the light of the gospel, social doctrine of the Church and cultural background of the people, planning for action to transform that situation and evaluation followed by starting again the process. This help to see the reality clearly and confront it with the will of God.
Fundamentally if God's Word is revelation, humanity's response is faith. If the initiative belongs to God, the response belong to humanity. Therefore I consider revelation of God as a call for faith. Faith is a personal and vital encounter with the living God, a total acceptance of the revealing and giving person by a loving surrender of one's whole being and an unreserved commitment to live for him and to order one's life according to his Word.
2 Boit Clodovis, Theology and Praxis - Epistemological Foundations, Orbis Books, Maryknoll. New York, 1987. p.85. 3
In my pastoral experience for some four years in Karuri or Banana Hill Parish in Nairobi Archdiocese I realized that developing a mature faith is desperately needed and the means to achieve it is through catechesis as pastoral praxis. It is this special interest in Banana parish and likewise in many other places that led me to reflect deeply on the issues of catechesis for developing a mature faith as a pastoral commitment for Karuri Parish. For sure the theme is very general, no specific age, area or group of people. I intend therefore to limit myself within Karuri parish, just for the purpose of taking up a specific sample and reality. 4
2. ANALYSIS OF THE SITUATION
2.0 Introducing Karuri Parish
Ruku Mission was entrusted to the Consolata Missionaries in June 1974. At
the same time Karuri appeared forming part of Ruku. In the year 1980 Cardinal
Michael Otunga requested the Consolata Missionaries to start a new parish, Karuri or
Banana Hill, taking it out from Ruku and Riara.
The new parish had six outstations; Karuri, the centre with 18000 inhabitants;
Kiambaa 5000; Muchatha 8000; Gachie 7000; Karura 2500 and Ndenderu with 4000.
Recently Rwaka was created between Ndenderu and Muchatha outstations.
The parish priest is Fr.Cesare Molten and his assistant is Fr.Antonio Citterio
both from Consolata Fathers congregation and Italian by nationality. The parish priest
has a long pastoral experience in Kenya. He was ordained thirty-two years ago, and he
have been parish priest in Karuri for the last four years. The parish priest and his curate are quite fine with their work despite the normal hardship they encounter especially in the process of involving the people fully in the life of the parish.
Personally I have enjoyed working with them. Through their encouragement and co- operation I have learned and grown in my pastoral formation dimension.
According to traditions the name Karlin comes from chief Karuri of Tuthu in
Murang'a, the great leader of Kikuyus there, who used to come to Nairobi to speak to the Governor and to stop to relax at chief Koinange's place; the latter was by then the chief of Kiamba. 5
2.1 Geographic and Demographic
Karuri Parish borders Nairobi in the South, Riara in the East and North,
Limuru in the North-West and Ruku in the South-West. It has an area of 42 Square
Kilometres. There are small hills in between the valleys divided by small rivers;
Karura, Rwaka, Gabubu, Gachie, Thigirie which run towards the East. There are long
rains in March, April and May. The months of June and July are normally cold and
wet. August and September are dry and warm. The normal temperature is 18
centigrade. Trees are few planted in individual plots and boundaries, some bushes
exist in the hills and in the valleys along the rivers. The environment is healthy with a
pure atmosphere.
Karuri's population is more than 100,000 inhabitants. The race is black
African. Kikuyus are the native inhabitants. The immigrants are few. Kikuyu,
Kiswahili and English are the spoken languages. The great majority of the population
is young. The population is concentrated in Karuri town, Muchatha, Kiambaa, Gachie,
Ndenderu and Karura villages which are like townships.
2.2 Social-Economic and Political Situation
People who depend on agriculture and livestock are about 1/5 of the population. A good number of people depend on industry. About 1/4 belongs to the third sector with permanent and casual jobs. Trade and commerce involve about 1/4 of the people. The high class is represented by very few people while the middle class is more than 1/3, and the rest, the great majority, belongs to the low class who lack land, home, commodities, and struggle much for daily bread, education and survival.
The political administrative structure comprises the Divisional Officer, Chief, subchief, Elders and Divisional and Administration Police. Politically people are 6 affiliated to different political parties. Minority are in the ruling party KANU (Kenya
African Nationalist Union) and FORD-Kenya (Forum of Restoration of Democracy in
Kenya). While majority are in Ford-Asili (Forum of Restoration of Democracy-Asili) and D.P. (Democratic Party). The electoral participation is about 2/3 of the voters vote and the rest abstain.
The cultural situation is complex and interesting. It is expressed by implicit and explicit values. Among the explicit values we have the human values; life, generosity, kindness, family with all the links of kinship, clan, marriage and progeny.
The social values are authority, duties and rights or 'general reciprocity'. Circumcision is a new value because of courage and adulthood, duties, secrets of the tribal life, and possibility of marriage and begetting children.
Some of the Kikuyu cultural values are Religion as an ideological knowledge, belief, experience, ritual and ethics. Religion is interwoven with traditions and social customs of the people. Sacredness permeates every act of the traditional life. God,
Ngai is the supreme being, creator of everything. The spirits of the ancestors; Father,
Mother, the Spirit of the clan and the Spirit of the age-group are also venerated.'
Legends, proverbs and sacred rituals express the cultural values. The communal aspect of the traditional religious life is mainly underlined in sacred rites and ceremonies; prayer, prophecy, sacrifices of animals to God and to the ancestors, communion with parents and relatives, with all human and living beings, with creation and with the souls of the deceased, hospitality, solidarity, sharing and respect for leaders and authority are sacred. The leaders are the rulers of the tribe and the head
3 Kenyatta, Somo, Facing Mount Kenya - The Traditional life of the Gikuyu, Heinemann Educational Books, Nairobi, 1978, pp.231-240. 9
3. PRINCIPLES AND VALUES INVOLVED
3.0 Content of Catechesis
After analyzing the concrete situation in Karuri, I believe that knowing the
truth, the facts, formulas, and definitions if not exaggerated is very important in
catechesis aiming at developing mature faith. It is for this reason I consider having a
chapter dealing briefly with some basic aspect of maturing in faith.
Since the aim of catechesis is to lead both individual Christians and
communities to mature faith, it should take great care to proclaim the treasure of the
Christian message faithfully in its entirety. This by taking into account the fullness of
the divine revelation which has been communicated, so that the Christian community
in Karuri may be nourished by it and live by it.
From this stand-point, catechesis begins with a more simple presentation of he
whole structure of the Christian message (using also summary, definitions or general formulations) and propounds it in a manner suited to the varying cultural and spiritual conditions of those to be catechised. 5
This call for a clear programme, sequence of topics related; not jumping here and there with no order as is done in Karuri and most parishes. Indeed the object of faith is a complex matter. First God in his mystery; second his saving intervention in history. All of which are known from what God revealed about himself and his works.
Thirdly I see Christ holding the central importance both in God's saving intervention and in his manifestation to people.
5 Sacred Congregation for the Clergy. Ad norman decreti - General Catechetical Directory, No.38, Flannery Austin, Vatican 11 Collection, Vol.2, St. Paul Publications, Bandra-Bombay, 1982. p.551. I0
Therefore the objects of catechesis in Karuri should be well grounded in the
mysteries of God and the works of God. That is works which God did, does and will
do for us and for our salvation. All this forms a coherent whole and comprises the
economy of salvation. 6
3.1 Trinitarian Christo-Centric Catechesis
Looking back to Christology, Jesus Christ is the Word of God Incarnate, is the
fulness of revelation as Vatican II Council says, the centre of the gospel message and salvation history. Therefore catechesis in Banana Hill parish should be necessarily
Christocentric. The mystery of Christ thus throws light on the entire content of catechesis. The different elements like evangelical, Liturgical, Sacramental, Biblical, human and even cosmic within catechesis are to be seen, expounded in relation to the
Son of God Incarnated in the world.
Just as Christ is the centre of salvation history, so the mystery of God is the centre from which it is ordained as its final end. The crucified and risen Christ leads people to the Father by sending the Spirit to God's people. Indeed the entire content of catechesis must be theocentric-trinitarian; through Christ, to the Father, in the Spirit.'
3.2 Sources of Catechesis
Fundamentally the catechesis done in Karuri will always draw its content from the living source of the word of God transmitted in Scripture and the tradition. Its meaning is more deeply penetrated and developed by the community of believers
6 Ibid., No. 39, p. 551.
7 Ibid., No. 41, p. 552. 11
under the guidance of magisterium. It is celebrated in the liturgy shinning out in the
life of the church in Karuri.
It is the role of all those involved in catechism to make well known, how the
mystery of Christ is its centre; how the church interprets that part and defines it, how
she celebrates it, puts it into effect and makes it part of the liturgy and of Christian
practice. They should examine closely the problem of how God's plan can be carried
out today with the help of the Holy Spirit. It is fair for me to say that scripture is given
pride of place as source of catechesis. Creeds are seen as of special importance as
doctrinal expressions of the living heritage of he church. I see the content of
catechesis as basically the same as that of evangelization.
"The Good News of salvation, probed by reflection and systematic study, by awareness of its repercussions on one's personal life, and by inserting it into an organic and harmonious whole, namely Christian living in society and the world."
Again, it is Christ who is the centre. "The Son of God, the mediator giving us
in the Spirit free access to the Father".
It is also the task of catechesis "to clarify man's activity for his integral
liberation the search for a society with greater solidarity and fraternity, the fight for
justice and the building of peace." 9
The integrity of content I insist upon it. Pedagogy to be used in Karuri will
suggest appropriate ways of organizing this content of doctrine and "integrity does not dispense from balance and from the organic hierarchical character through which the truths are to be taught, the norms to be transmitted, and the ways of Christian life to be indicated will be given the proper importance due to each". A challenge to the
8 Paul VI, Evangelit Nuntiandi - On Evangelization in the Modern World, No.68, St. Paul Press training School, Nairobi, 1976, p.23.
9 John, Paul II, Catechesis Tradendae - Catechesis in Our Time, No. 29, Flannery Austin, Vatican Collection, Vol. 2, St. Paul Publications, Bandra-Bombay, 1982, p.779. 12 sensitivity and creativity of all catechists. Language too, may be adapted to the group but the choices in all these matters are not based on subjective theories or prejudices, but "by the humble concern to stay closer to a content that must remain intact". l°
3.3 Social Cultural Values - Authentic Need of Inculturation
Like all forms of evangelization, catechesis too is called to bring the gospel into the heart of the different cultures. The process of inculturation takes time, as it is a deep, gradual and all-embracing process. In the work of catechesis cultural values, customs and symbols should be taken into account.
It may seem very hard for some missionaries to use the traditional values like sense of community, of family, of hospitality etc. in transmitting the gospel message.
The Christian values are not harmonized with the African traditional values and there is dichotomy between the sacred and secular realities. n
Catechists, like all missionary personnel in Karuri, will play an active part in the inculturation process. They should be specifically prepared for it with courses on the elements of cultural anthropology and on their own culture, and should be aware of the guidelines that the church has laid down on this matter. 12
The same catechists who are well familiar with their own culture will contribute to inculturation by fitting into the overall pastoral plan drawn up by the competent authorities in Karuri parish and avoiding adventures into particular experiments that might upset the faithful. Hence a firm conviction is necessary for
10 Ibid., No. 31, p. 781.
I I Vanrenterghem, Joseph, "Traditional Values and Evangelization", in African Ecclesiastical Review, Vol.14, No.1, 1972, pp.3-9.
12 Vatican Council IL Ad gentes - Decree on the Church's Missionary Activity, No. 9. p.740. 13
catechists that the gospel is strong enough to penetrate any culture and enrich and
strengthen it from within.
3.4 Ecumenical Dimension of Catechesis
Banana Hill Parish is a place with many different denominations, not
forgetting the few Muslim believers those in Kikuyu Traditional Religion. It is this
reality that inspires me to reflect upon useful principles to be employed in ecumenism
within Banana Hill. Catechesis in Karuri cannot remain aloof from the ecumenical
dimension, since all the faithful are called to share, "according to their capacity and
place in the church, the movement towards unity." "
The fullness of truth is found in the Catholic Church, but there has to be sincere respect, in words and deeds, for other ecclesial communities. This demands a
fair and correct understanding of the other churches, which can have "some, even very many, of the outstanding elements and endowments which together go to build up and give life to the church itself." Here is where I see catechesis called to facilitate a shared search for the way towards full unity in the whole truth. Hence creating and fostering a true desire for unity.
The reality of many Christian denominations in Kantri offers certain experiences that can be useful and even necessary, in complementing the normal catechesis. Once catechesis is understood in its full sense as initiation and participation in the full life of the church, then it will on one hand help catholics in
Banana to have deeper understanding of their own faith and a better acquaintance with
13 John, Paul II, Catechesis in Our Time, Op. Cit., No.32. p.782. 14
other Christians brethren. On the other hand it can help non-christians to have a better
knowledge and appreciation of their catholic brethren. 14
3.5 Imparting Catechesis
In Banana Hill Parish I see an absolute need for systematic catechesis because
it is this reflective study of the Christian mystery that fundamentally distinguishes
catechesis from all other ways of presenting the word of God. Attention really should
be drawn to some of the characteristics of this instruction. Catechesis must deal with
essentials, not theological research. Then it must be systematic, not improvised but
programmed to reach a precise goal. However it must be sufficiently complete, (not
stopping short at the initial proclamation of the Christian mystery) and be an integral
Christian initiation, open to all other factors of Christian life. Hence forming an organic and systematic Christian instruction.
The methodology to be used in catechesis is very important. I believe that the
inductive method doesn't exclude the deductive, indeed it needs to be complemented by it. That is in the sense that the deductive method explains and describes facts from their causes. But deductive synthesis is at its best when it is preceded by the inductive process.
If the inductive is well used in Banana Hill it will involve the exercise of the spiritual faculties and constant reference to the concrete situations for the explanation of concepts. No way does this lead the pastoral agents to forget the need and the usefulness of formulas. For sure formulas permit the accurate expression of thoughts, are suitable for correct exposition of the faith and can be committed to memory, they
14 Hearne, Brian, "Catechesis and the Whole Community", in African Ecclesiastical Review. Vol.20, No.!, 1978, pp.8-45. I5
also facilitate the firm possession of the truth. In addition they provide a common
language for believers.
However for my concrete situation in Karuri formulas have been exaggerated
with little connection to experience hence no "Metanoia" needed absolutely for
growth of faith. This makes me emphasize a balance of both with little more stress on
experience. The human experience will give the Christians in Karuri reason to show
concern, desire and questioning, hope and anxiety, reflection and judgement, all of
which merge together in the desire to regulate human existence. This will enable them to respond actively to God's gift. A catechesis, that recalls what God did in effecting salvation, should help them to examine, interpret and judge their experience and give a Christian meaning to their own experience.
As in all human education, catechesis must evoke the act of believing, stimulate interior activity of the Christians and firm judgement leading to an act of faith involving a personal conversion. This pedagogy is very necessary in Karuri; for it is in this way that a Christian can respond actively to the gift of God by prayer, by participation in the sacraments and the sacred liturgy, by taking on tasks in the church and in civil life and by the practice of charity.
I propose that catechesis should ask especially adults how they understand the
Christian message and how they would express it in their own words. Their answer is not final of course but should be compared with the teaching of the magisterium and only what is in accord with the faith accepted. Catechesis by groups i.e of children, youth and adult is of great help in Karuri, hence special approach and attention to a given groups. In a mixed group catechesis takes on the character of a common quest.
The object is to explore the mutual relations and links between the content fo the 16
Christian message and the experience of group. Catechist should help this common
quest achieve its goal.
The new approach in catechetical methods which we learnt in Catechesis
course is of great help also to Christians in Banana Hill. Based on the Disciples of
Emmaus (Luke.24:13-25), the four steps are good and simple methodological
principal to be followed in a catechesis aiming at developing a mature faith.
First: The life experience of the people: In the Emmaus walk, the disciples
were disappointed. Jesus met them at that time. Jesus meeting us in our life
experience in Karuri.
Second: Word of God: Jesus walks with them. The entry to our human
situation and he explain scripture. The importance of word of God in all catechesis.
Third: Discovering-Understanding: Breaking of bread, Eucharist; their eyes
opened, the conversion of heart of Christians and burning of heart on the way. The
journey of catechesis i.e. being with Jesus and discovering Him within the community
breaking of bread.
Fourth: Response: Bearer of Good News. Jesus disappear challenge them to
response, to go back to Jerusalem, back to the journey of discipleship especially in
(Mwaki) Small Christian Communities and tell others their experience.
This for sure will incarnate the word of God becoming human among the
Christians. A catechesis that is a saving event, brings people to change, conversion, joy and hope to all the recipients. The catechists, in this new approach, must first experience the inner change in their life in order to help others. Otherwise as explained in the analysis of the situation, catechesis in Karuri will remain just a matter of admissions to sacraments, explaining truth and beliefs and learning definitions; in 17 their words only superficial, a duty, an obligation, with no conversion, commitment and deep relationship with God and others in a mature faith. 15
15 Eboussi, F., Boulaga, Christianity Without Fetishes - An African Critique and Recapture of Christianity, Orbis Books, New York, 1984, p. 198. 18
4. MINISTRIES OF SPECIAL PASTORAL CARE
4.0 Introduction
In this chapter I have paid special attention to a particular pastoral care that is
a serious, concrete need for the people of Banana Hill Parish. This doesn't make me
exclude other pastoral care ministries in Karuri. Indeed through them in one way or
another we learn how to deal with related pastoral care needs.
The first in order is "Youth Ministry" through catechesis. Due to the fact that
95% of the youth were baptized as infants and the many problems the youth are
encountering a lot needs to be done in the area of catechesis to initiate them to be
mature in faith and committed Christians.
Then "alcoholism" is a wide spread disease in the area of Karuri Almost
everybody is affected in one way or another e.g Families with either alcoholic parent,
brothers or sisters.
The ministry to the "Sick, the Dying and Bereaved" is of paramount importance in Karuri. During funerals for example, all people gather together no matter what difference political, religious, or even economical there may be. It is a golden chance for our faith through catechesis to be presented in a credible way. The same can be said of many families having sick persons at home or in hospital. It is my hope and prayer that the parish will tackle seriously its pastoral commitment to these particular urgent needs, not forgetting other pastoral are ministries. 19
4.1 A Vision of Youth Ministry and Catechesis
4.1.0 Goals of Youth Ministry in Karuri
Many youth in Karuri experience themselves as alienated from or out of place
within the life, and work of the whole parish community. It is from this angle that I
see youth ministry and catechesis seeking to draw young people into the supportive
experience of the Christian community, and to assist the Karuri parish community to
welcome the young and share its ministry with them.
Therefore youth ministry is a multidimensional reality, but all of its varied
facets are brought into focus by a common dedication to the following goals.
1. Youth ministry works to foster the total personal and spiritual growth of
each young person.
2. Youth ministry seeks to draw young people to responsible participation in the life, mission and work of the faith community.
In these respects youth ministry is both a ministry within the church, ministering to believers, and a ministry of the church that reaches out to serve others with the love and humility of Christ.
4.1.1 Components of Youth Catechesis
The preceding sections of this paper set down a broad foundation for Karuri parish youth catechesis programmes. Seven components of youth catechesis; Word,
Worship, Creating Community, Guidance and Healing, Justice and Service,
Enablement and Advocacy. Each of these is an expression of the ministry of the
Christian community and acts to fulfil the church's mission. 16
16 Tatah, Mbuy, "The Need for Pastoral Care of Youth in Africa". in African Ecclesiastical Review , Vol.38, No. I. 1996, pp.'-'0. 20
4.1.1.1 Word Although the ministry of the word in the church touches more than youth ministry, it is a very important component of the ministry with young people. This involve sharing with others the gospel message, the good news of God's love and salvation as shown to us in Jesus Christ. Elements involved in sharing are commonly known as evangelization and catechesis.
Many rich and fruitful insights into the ministry of the word are provided by
Pope Paul VI when he writes "For the church, evangelizing means bringing the good news into all strata of humanity from within and making it new." In the same message the Pope say the church evangelizes when it seeks, through the power of God's Word, to convert "both the personal and collective conscience of people." 17
As described by pope Paul VI, evangelization is a complex process that could involve many aspects of church's ministry.
However, the ministry of the word in relation to youth involves not only evangelization, but also catechesis in order to render faith living, and conscious. As in the story of the Emmaus (Lk.24:13-35) catechesis in Karuri could be effectively carried out in small groups where there is genuine concern to join the young people in reflecting on their lives and experience in the light of Christian faith. Youth retreat to me is a successful model in the ministry of the word where young people come together for a day or two for intensive Christian living and peer witness to faith.
Catechesis, healing, enabling, worship and many other aspects occur during these retreats in many forms. However, retreats are most effective as part of an ongoing program that will provide both preparation and adequate follow-through.
17 Paul, VI, On Evangelization in the Modern Word, Op. Cit., No. 29, p.459. 21
4.1.1.2 Worship Worship build and celebrates the relationship between God and his people; it
is a response to God's word and a moment of personal and communal encounter with
God. For youth catechesis the aspect of worship includes the celebration of the
Eucharist, the sacraments, para-liturgical services, prayer sessions, scripture study
groups and similar expressions of the faith life of youth. To me it is the focal point of an effective youth ministry and catechesis.Proper celebration implies a sensitivity to the needs of the worshipping community "to make the celebration festive, fraternal and meditative." As the presiding minister the priest is called forth to share his faith life with the gathered community of people by word, gesture and presence. IS
I strongly emphasize that youth worship in Karuri parish must be taken seriously by the young people as well as by the adult leadership of the parish. In the framework of youth worship, young people can celebrate the wide spectrum of their feelings, concerns, and joys, using signs and symbols that have special meaning for them. I feel that youth worship demands a living interaction between God and young people, an events of the past and initiates even deeper involvement future becoming, but always celebrates the present relationships as the young person praises, sings, shouts or whispers "Amen."
4.1.1.3 Creating Community The creation of youth community is a component of youth ministry and catechesis through which youth grow personally and spiritually. In the life of Karuri community young people and few significant adults learn to listen one another. As they try to help each other express in words the truths they experience, they learn a
18 Avila, Rafael, Worship and Politics, Orbis Books, Maryknoll, New York, 1981, p.82. 22
living theology. In this kind of community, youth have a mutual ministry to each
other. They share themselves, their convictions, their faith with each other.
The creation of community in the family and parish settings is also fruitful
for youth. This leads to a situation in which each generation learns to listen and
respond to the other. As young people and adults open their lives to each other and
realize their common membership in the community of faith, that establish a new
basis for identity - Indeed what the African Synod called "The Church the Family of
God." '9
In community, young people are provided with opportunities to celebrate the
joys of life with thanksgiving and to share the suffering and struggles of life with the
support of others. Activities such as outings and parties, camping and outdoors
experience, sports, music, and disco or dance are natural expressions of the young
person's involvement with life. The occasion of community celebration in Banana Hill
parish will mature constructive self-concepts and fruitful relationships that motivates
the youth.
4.1.1.4 Guidance and Healing Through the work of guidance and healing, youth catechesis responds to the profound needs of modern youth for spiritual and personal counseling, for vocational guidance, and for the reconciliation that heals the wounds of alienation.
As a counsellor and guide, the youth minister in Karuri parish needs to be aware of the resources and opportunities available in Karuri community and the surrounding areas especially nearby Nairobi City. This is because there are frequent
19 John, Paul II, Ecclesia in Africa- The Church in Africa, Paulines Publications, Nairobi, 199$, pp.20-24. 23
occasions when a good referral is the most appropriate response to a young person's
needs. "
Youth and adults involved in Youth catechesis are called to be healers, and
reconcilers in various ways. Family life in many instances is strained by the conflict
of needs that may occur during the teenage years; often youth feel alienated from
society structures and authority figures that influence their lives; in addition, many
young people experience a deep alienation from their peers because they are
"different" - racially, economically, physically or socially. 21
These divisions and wounds can be healed in Christ through the reconciling efforts of peers, family members, or a youth minister catechist who has the confidence of the young person. Peer counseling is an especially effective avenue of healing that should be encouraged. Whenever implemented, however, it should provide necessary training and support groups for the counsellors. There are many ways in which youth catechesis involves the role of healing, but fullest expression of this calling is in the prayerful and sacramental reconciliation of the Christian community with God in the
"Rite of Penance".
4.1.1.5 Justice and Service The justice and service aspect of youth catechesis is based on the responsibility of the church to extend the Kingdom of God in the world through service and action on behalf of justice. I have noted that young people in Karuri have idealism and sympathy which are requisites for genuine service, and they are generous with their time, energy and talents. This in a way calls young people themselves to minister to others.
20 Clinebell, Howard, Bask Types of Pastoral Care and Counseling, SCM Press Ltd., London, 1984, p.310. 24
As a natural outflowing of the community experience of faith, service and
action on behalf of justice should be constitutive dimensions of the church's youth
catechesis. First of all by exercising moral leadership and sharing its material and
human resources, the church in Karuri in its ministry to youth must live out a
commitment to young people and communities who suffer discrimination poverty,
exploitation and injustice. Secondly by providing models, experience and programs,
the faith community of Karuri should fulfil its responsibility to educate youth for justice and to call young people themselves to action on behalf of others. 22
No doubt well-balanced programs that involve action, reflection, and
education enable young people to develop into responsible Christians who
incorporate into their mature faith a commitment to justice and self-giving love of others.
4.1.1.6 Enablement The concept of enablement in essence, involves a relationship of trust and challenge in which one is led to new growth and self-confidence. Enablement in youth catechesis and ministry has a dual focus; the enablement of both youth and adults to grow, lead and minister. In addition the youth have a right and duty to be active participant in the work of church in the world. 23
A critical task before us youth ministers today, is to recognize the value of
"peer ministry" among youth and to help young people to develop their gifts to be used in the wider community. For sure youth in Karuri parish are willing to take their place in the ministry of the church and work long hours to share the presence of God
21 Ibid., pp. 106-116.
22 Gutierrez, Gustavo, A Theology of Liberation, SCM Press Ltd., London. 1974, pp.I94-203 23 Tatay, Mbuy, The Need for Pastoral Care of Youth, in African Ecclesiastical Review, Vol. 38, No.i, 1996, pp. I-I 0. 25
they are discovering. They need training and support from the whole Christian
community. With constructive, enthusiastic involvement of people who care, these
young persons I am convinced will bring the healing touch of Christ and his word to
youth who are lonely, frightened, and waiting for someone who understands.
As regards enablement of adults, Christian adults should be enabled to stay
with the young, co-seeking, co-helping and co-working. Adults, faith-filled Christians
are the very centre of ministry and catechesis with youth. Young people look for
models, persons they can look up to and not simply persons with whom they have to
take orders. Indeed what the young in Karuri need, are not adults who will hand over
information, but adults who will hand over themselves and the secret of their own
faith. 24
This personal growth on the part of the youth minister, and the skills and techniques that improve his or her effectiveness should be provided to adults in youth catechesis as a way of fulfilling the call to enable adults to grow and minister.
4.1.1.7 Advocacy Advocacy in youth catechesis means listening, caring and interpreting. An advocate for youth shows dedication by interpreting and speaking for youth before the church and secular community Advocacy "gets down" to the everyday practicality of being a buffer, an intermediary, a broker. In many ways I see the advocate acting as a bridge builder because he or she reflects on attitudes and opinions of the young, determines what they are saying and what they want from church and society and transmits these insights to the appropriate persons.
24 Warren, Michael, A Future for Youth Crouches's, Paulist Press, New York, 1975, pp.29-39. 26
The advocates are all those involved with youth in Karuri who will promote
among young people a sense of being both wanted and needed. Hence facilitates the ministry to youth, treating them as responsible persons whose views, presence, availability and contribution are important.
4.2 The Sick, Dying and Bereaved It is understandable that other parish activities, such as the animation of groups catechesis, building projects, organization and administration may prove more gratifying. Whereas the encounter with the suffering may divest pastoral agents their sense of security and confront them with their own inadequacy, humanity, and occasional helplessness.
Indeed the pastoral situation in Karuri is crying for the church's presence among the sick in their homes and hospitals. Attention also should be paid to the bereaved family and community which strongly need encouragement in faith through sound pastoral care and catechesis. In a special way the church's presence in Karuri has been strongly manifested through few persons; priests, religious and lay people engaged in service to the sick both at home and at institutions.
This common effort, promoted by Vatican II seeks to involve and give responsibility to all in the mission of charity. But it is the priest, above all, in his symbolic role and as animator of the Christian community, who has the duty to become the representative of the church to her ill members. It is well known that many priests feel deeply uncomfortable about visiting the sick and the dying and prefer to delegate this apostalate to other pastoral agents.
I really feel that he who lets himself be betrayed by fear or pride and renounces encountering himself and his vulnerability in the sick deprives the church 27
of a humble, much needed witness which is nevertheless consoling to those who
suffer. The priest who serenely accepts his poverty and makes himself present to the
ill in their waiting, tears and preoccupations carries out the mission of perpetuating the
solicitude of the church and the mercy of Christ. 25
The time devoted by anyone in Karuri, and anywhere else to the suffering is a
time of love. At times one's presence alone suffices to bring about renewal; on other
occasions, a smile or a good word works miracles, or a whispered prayer infuses
peace and courage.
Pastoral action in Banana Hill parish to the sick may be developed in variety
of ways including;
4.2.1 Pastoral Moments
The pastoral agents to the sick such as the priests, catechists, religious and few
lay people visit to the sick both at home and at the hospital. This remains the most tangible sign of the church's presence towards those suffering, together with their friends and relative who also need consolation. 26
4.2.2 Formative Moments
This is through homilies, talks and discussions on the subjects of health, illness and death. The priest, Christian doctors, nurses or health workers, and pastoral counsellors educate the community and promote a climate of greater sensitivity to its sick members. 27
25 Sacred Congregation for Divine Worship, Homimum Dolores, St. Paul Publications, Bandira-Bombay, 1982, pp.15-16.
26 Host, E., Lawrence, Hospital Ministry, Crossroad-Publishing Co., New York, 1985. p.69.
27 Pazhayatil, Harshajan, Counseling and HeaRh Care, Franciscan Herald Press, ChicagoAfrican Ecclesiastical Review, Vol. 38, No.l. 1996, pp.1-10.
27 Warren, Michael, A Future for Youth Catechests Paulist Press, New York, 1975, pp.29-39. 28
4.2.3 Liturgical Moments
I highly recommend the animation of days devoted to the elderly and the ill,
community anointing accompanied by catechesis at regular intervals e.g twice or
thrice every six months. The invitation to pray for the suffering and the dying make
the liturgical context a privileged place to transmit the message of mercy.
4.2.4 Moments of Animation
The pastoral agents to the sick aware of the need to tap the community's human potential, become promoters of volunteer service, seeking to identify and provide for the training of those in Karuri parish wishing to be involved in the area of
health care. In addition, insofar as possible, they offer the parish's hospitality to groups furnishing support for drug addicts, alcoholics, the elderly, Aids victims and others so that they will become communities of mutual assistance and solidarity. 28
4.3 Understanding and Healing the Alcoholic
4.3.0 Who is an Alcoholic
Have you ever known an alcoholic? Have you ever tried to help such a person?
Almost everyone in Karuri can answer the first question in affirmative. Many can do the same for the second. For few problems in Karuri area are as widespread as alcoholism. I highly believe there is no area of human suffering in which Christianity with sound catechesis can offer a more convincing demonstration of its therapeutic power than in the problem of alcoholism in Karuri. Therefore my task in this section
27 Sacred Congregation for Divine Worship, Homimum Dolores, St Paul Publications, Bandira-Bombay, 1982, pp.15-16.
27 Host, E., Lawrence. Hospital Ministry, Crossroad-Publishing Co., New York, 1985, p.69.
27 Pazhayatil, Harshajan, Counseling and Health Care, Franciscan Herald Press, Chicago, 1977, pp.101-104. 29
will be to explore the ways in which religious resources may be used with greatest
effectiveness as pastoral praxis, in dealing with alcoholism among the people of God
in Karuri. By implication, I may throw some light on Christian faith as a resource for
dealing with other human problems.
Some time ago I attended a dinner and I was seated beside a guest who plied
me with questions concerning alcoholism. She raised this problem "I am concerned
about a friend who seems to me to be drinking too much. How can I tell whether or
not he is an alcoholic?" In answering her query I decided to answer with few more
questions: Does the person's drinking frequently or continuously interfere with his
social relations, his role in the family, his job, finances, or his health? If so, the chances are that the person is an alcoholic or on the verge of becoming one.
This simple test question can be rephrased as a useful definition of what I mean by the term "alcoholic". An alcoholic is anyone whose drinking interferes frequently or continuously with any of his important life adjustments and interpersonal relationships.
Frequent drunkenness would seem to be the most obvious indication of alcoholism. A word of caution is inorder. All alcoholism is attended by drunkenness, but not all drunkenness is indicative of alcoholism. So alcoholism and drunkenness are not synonymous. For example what many call "rough recreational drinking" where they refer to some boys would assemble to drink and stay roaring drunk. This happens twice or thrice a year in Karuri local games and no way we can call these boys alcoholic. Hence drunkenness is not always a symptom of alcoholism. Therefore it is
28 !bid, p.306. 30
indicative of alcoholism when it interferes with interpersonal functioning, or is in
defiance of the drinking more of ones capacity.
4.3.1 Attracting the Hidden Alcoholic Out.
Really how does one encourage people in this sort of trouble to come to him
and confide their painful problems to him? As regard the pastoral agent in a special
way the pastors in Karuri their own personality structure will determine this, together
with their general relationship with the people. Do they make people feel that they are
really interested in them as persons and not just as means of running a church
machine? Have they established a relationship with people that has made them feel that they can keep their confidence? Are they shock proof? Are they able to listen to them? Do pastors' sermons and talks reveal a deeper understanding of human behaviour? All this is a remote preparation, which if well done, then people with painful problems, including alcoholics, will come to him seeking assistance that will gradually help in maturing in faith. 29
The pastoral agents in Karuri, Pioneer group (A movement fighting against alcoholism) and most of all again the pastors are in a strategic position to attract the hidden alcoholic out of his dark closet of fear and despair. There are at least three specific means of accomplishing this;
4.3.1.1 Educational Seed Planting A productive way of creating greater openness to assistance, is to deal with alcoholism in a sermon or talk, workshop, retreat etc. and to do so in an understanding and accepting manner. An appreciative mention of AA and other treatment methods may awaken the person's hope that perhaps something can be done about his problem.
29 Clinebell, Howard, Understanding and Counseling the Alcoholic, Abingdon Press, Nashville, 1968, p.I83. 31
In most congregations I believe there is at least one individual who has a personal but
hidden interest in the problem. If that person senses that the minister has both insight and a non judgmental attitude towards his problem, it is likely that he will master his courage and ask for a personal meeting.
4.3.1.2 Pre-Counseling and Pastoral Care In the normal pastoral functions, the clergymen in Karuri have regular contact with families. This gives them a potential advantage over those in the other helping professions, so far as the early recognition of distressed persons is concerned. If they suspect that a particular person or family have surfacing stress of a hidden problem, then they should make themselves available by frequent pastoral care contact. Some of the distress signals indicating a hidden alcoholism or other problems are; disturbed children, veiled antagonism between spouses, chronic financial problems, repeated job losses for no convincing reasons, guilty avoidance of the pastoral agents or clergymen or unexplained withdrawal from church participation. Some of these symptoms may be coded cries for help by individuals or families who cannot bring themselves to ask for help openly. 3°
4.3.1.3 Counseling Many people spontaneously turn for help when they are going through "deep water" crisis of any kind. Some who are dimly aware that their use of alcohol is out of control are afraid or ashamed to admit this fact to others. By being sensitive to the possible presence of hidden alcoholism behind marital and other problems, the pastor and other pastoral agents can help the person or the family identify the hidden problem and seek appropriate help. It is sometime necessary to make use of
30 1b1d, p.!88. 32
surrounding referral resources like Alcoholics Anonymous (AA) group, Pioneer group
that is well established in Karuri, psychotherapists etc.
Another group of alcoholics in Karuri encountered in pastoral counseling are
those whose abnormal drinking is painfully obvious to the "significant others" in their
lives, but not to themselves. Such persons often resist help. In concluding this part I
can strongly say that the master goal of all pastoral counseling , even alcoholism, is to
help the person grow toward his full potential for personhood, constructive
relationships and in addition to helping the person to achieve ongoing abstinence from
the use of beverage alcohol. 31
4.3.2 The Local Congregation in Karuri Strategy
Local congregation in Banana Hill parish, viewed collectively, represent a
sleeping giant of influence and help to the burdened, so far as their potential
contributions in this area are concerned. It is true many individuals and clergymen are
providing valuable services in helping alcoholics and their families. But most people
of the local church of Karuri, have hardly scratched the surface of their potential
opportunity to be the "servant Church" in the area of alcoholism.
The priests should set a tone of concern and help provide leadership for the
church's ministry in this area. His job is to catalyse interest, motivate key laymen and
women, work with them to plan strategy and train a task force to implement it, and be available as a knowledgeable resource person. This is in line with contemporary understanding of the church. Ministering to others is a function of the entire
congregation. Therefore every member of Karuri congregation has a job to do in the healing redemptive ministry of the church.
31 Drews, Rice, Toby, Getting them Sober, Vol.2, Bridge Publishing, Inc., South Plainfield. 1983, pp.175-180. 33
The following are areas in which important contributions can be made by
Karuri congregation;
4.3.2.1 Alcoholism Education This will aim at developing a climate of understanding and acceptance. A
church has an opportunity to help build the solid foundation of informed concern on
which any effective approach to the problem must be based. The church lay and
ministerial leadership should plan and carry out a sustained systematic educational
effort to reach all ages from University students to primary school pupils. This is with
basic facts of alcoholism.
The ultimate test of a Karuri church's redemptive concern is its ability to
accept the socially un-acceptable, including the alcoholic. The blocks to fulltr
acceptance of others are within the individual; they have to do with his lack of self- acceptance. In small personal growth and spiritual discovery groups, some laymen, pioneer members and pastors will discover how to remove these inner blocks. working through to a living experience of grace in group relationships will heal the inner alienation that keeps them alienated from others.
4.3.2.2 Preventive This is probably Karuri church's most important contribution in the struggle to conquer alcoholism. Prevention at the grassroots includes the whole range of activities in the pastoral program of Karuri church, which contribute to the development of wholeness in persons and the vitalizing of families so that they satisfy the basic inter- personal hungers of children, youth and adults. A marital enrichment group like marriage encounter, child-study groups, a preparation for retirement group, premarital counseling, pastoral care in bereavement and the entire growth and educational thrust 34
of Karuri church - are all examples of resources which are designed to stimulate the
growth of personality towards the realization of each individual's potentialities. 32
32 Clinebel, Howard, Understanding and Counseling the Alcoholic. Abingdon Press, Narshville, 1968, p.316. 35
5. PLAN OF ACTION
5.0 General objective: Faith Commitment at grassroot level; the family, SCCs and entire parish through catechesis as climax of pastoral praxis.
5.1 Objective L To form truly African and Christian families
In my understanding, that is also shared by the Fathers of the African Synod;
the family is primary cell of the Church. It is the very foundation, and nursery of the
life of the church. No way we can have sound Small Christian Communities (well
known in Kikuyu land as Miaki) or parish church without well prepared Christian
families.
Indeed parents are a gift from God to one another. They share in God's act of
creation to continue the human race and have the sacred duty to educate their children
in the Christian faith. Extended families too in the sense of defending the traditional
values like respect for life, solidarity, fidelity etc. The elders play an important role of animating not dominating in group discussion, in community reflections, decision making and planning.
Goal I To start the marriage encounter movement to promote and involve
Christian families in cultivating mature faith through families.
Targets: It is a Christian animation of married couples who meet together to discover their original motivating loving force that joined them in the marriage bond.
33 John, Paul II, Ecclesia in Africa - The Church in Africa, Post-synodal Apostolic Exhortation, Pau lines Publications Africa, 1995, p.63.
34 Vanrenterghem, Joseph, "Traditional Values and Evangelization", in African Ecclesiastical Review Vol. I 4, No.1, 1972, p.3. 41
CONCLUSION
I have emphasized the negative aspects of the whole reality of Karuri Parish as
regard the catechesis for the fact that growth in faith will come through also
evaluating and correcting in love this negative situations analysed at the very
beginning. This way of analysing a parish can be used to study bigger pastoral
institutions like deaneries or dioceses. The field work was aiming at getting the
picture of the parish. It could not be exhaustive about the smaller institutions i.e. the
prayer houses.
The methodology employed can be applied to the study of the religious, social and pastoral reality of a missionary congregation in its missionary situation. Social analysis will discover the problems and causes, the needs and aspirations of the pastoral agents and of the people whom to serve. Therefore it is urgent to have courses
in Pastoral Department in Tangaza College that arm the student with tools for social analysis, theological reflection and planning. This is to equip the future priests with very effective instruments to make their ministry very relevant.
Developing a mature faith involve an education of faith in catechesis and transformation of life. This catechesis if well implemented should give a new world view in Karuri, set up a different hierarchy of values, cause a change of attitudes, form the whole person, educate hiskher liberty, guide him or her toward Christian maturity, integrate the person in the Banana Hill Parish Church-Community and lead that person to commit himself or herself to the task of society and integral development of humanity.
This maturing and education of faith will evoke in Karuri a new morality, a moral life growing from the very faith of conversion and commitment. A kind of 42 fellowship fostered by a life of prayer which has its climax in the full, active, intelligent and fruitful participation in the sacred liturgy will drive away routine, ritualism or superficial commentaries upon the word of God. I am convinced that such experience of faith will create in Banana Parish, tremendous growth of faith and an untold urge to bear witness to Christ. 43
APPENDIX
The methods used to collect the required information for this project were
Library work, observation, author's personal experience and questionnaire. The author
carried out the library research from the available libraries. The author presented the
questionnaire below to different people in Karuri parish e.g Leaders, parishioners,
catechumen, youth and even the priests in the parish.
I. SOCIAL REALITY: SOCIAL - ECONOMIC - POLITICAL ANALYSIS
I. Demographic
(a) Characteristic of the population
-Race, origin, tribe, etc..
(b) Localization per areas or zones
- concentration of the population.
2. Social-Cultural Situation
-Institution to study culture
-Direct and indirect influence upon the people
-Securalization; respect for religious and cultural changes and influence..., and problems going on with the church...,
-Soial-cultural integration
-Explicit values, values within culture
-Implicit values, positive customs of family
-Learned values, from religion, education, politics
3. Geophysical situation 44
-Physical description i.e borders, rivers, mountains etc.
-Climate description i.e whether, temperature etc.
-Ecology description i.e natural resources, environment etc.
4.Political Situation
-Administrative organization
-Political parties
-Electra! participation
-Political mentality of the people.
II. RELIGIOUS AND PASTORAL SITUATION
1. General Analysis of the parish
-Name..., Place.., Diocese..., actual parish priest and the assistant.
-History of the parish.
2. Pastoral programme
(a) Pastoral activity oriented to the fundamental service.
-Service of liturgy..., In sacramental pastoral...
(b) Pastoral oriented to groups of
-Children, youth, adults. Goals, activities, problems...
-families, Small Christian Communities,and other groups.
3. Prayer Houses and Local Councils
-Name of the villages, size of the Church.
-Masses celebrated monthly, on Sundays.
-What do you do in prayer service?
-Do you have catechumenate? Who teaches and how? 45
-Do you have a Local Council
-Do you have programme to improve your prayer house?
-What achievements have you achieved?
-Which are your problems and expectations.
HI. LAY PEOPLE SECTION
-How much do you feel involved in the parish activities?
-When were you baptized?
-How often do you attend mass and do you receive communion?
-Are you happy today with the process of catechesis you underwent? Who taught you catechesis and how?
-How do you feel you are realizing your Christian vocation?
-Say something about your family as regard prayer life? Do you teach your children religion and are they committed practising Christians?
IV. PRIESTS WITHIN THE PARISH SECTION
-For how long have you been in this parish?
-What is your present status i.e pastor, assistant etc.
-How much do you try to listen and to take account of ideas and opinions of other priests, sisters, catechists, of parish council and of parishioners?
-How much do you feel you are truly realizing your vocation?
-Are you happy with the catechesis done in your parish?
-What are your future expectations in this parish especially as regard catechesis and pastoral programmes? 46
-What are your achievements in this parish?
N.B. The questionnaires are mostly taken from;
Bottignole, Silvana, Kikuyu Traditional Culture and Christianity, Heinemann
Educational Books, General Printers, Nairobi, 1984, PP.172-196. 47
BIBLIOGRAPHY
DOCUMENTS
Catholic Biblical Association of Great Britain, The Holy Bible, Revised Standard version, Hazel! Waton Vine Ltd., London, 1966. John, Paul II, Ecclesia in Africa - The Church in Africa, Post-synodal Apostolic Exhortation, Paulines Publications Africa, 1995. Vatican Council II, Ed., Austin Flannery, More Post Conciliar Documents, Costello Publishing Co., New York, 1982. Vatican Council II, Ed., Austin Flannery, The Counciliar and Post Counciliar Documents, Costello Publishing Co., New York, 1977.
BOOKS
Avila, Rafael, Worship and Politics, Orbis Books, Maryknoll, New York, 1988. Boff, Clodovis, Theology and Praxis - Epistemological Foundations, Orbis Books, Maryknoll, New York, 1987. Bottignole, Silvana, Kikuyu Traditional Culture and Christianity, General Printers Ltd., Nairobi 1984. Clinebell, Howard, Understanding and Counseling Alcoholics, Abingdon Press, Nashville, 1968. Drews, Rice, Toby, Getting them Sober, Vol.,2 Bridge Publishing, Inc., South Plainfield, 1983. Eboussi, Boulaga, F., Christianity Without Fetishes - An African Chritique and Recapture of Christianity, Orbis Books, Maryknoll, New York, 1984. Gutierrez, Gustavo, A Theology of Liberation, Orbis Books, Maryknoll, New York, 1973. Hirmer, Oswald, Safari Yetu Pamoja, Society of St. Paul Publication, Alba, 1990. Kenyatta, Jomo, Facing Mount Kenya - The Traditional Life of the Gikuyu, Heinemann Educational Books, Nairobi, 1978. Muthoni, Prisca, Youth Today and Tomorrow - A Guide to Family Life Education, Books One and Two, Colour Print, Nairobi, 1987. O'Hallon, James, Pastoral Planning with Tears, SDB Media, Salesian House, Dublin, 1986. Pazhayatil, Harshajan, Counseling and Health Care, Fransciscan Herald Press, Chicago, 1977. Warren, Michael, A Future for Youth Catechesis, Paulist Press, New York, 1975. 48
ARTICLES
Hearne, Brian, "Catechesis and the Whole Community", in African Ecclesiastical Review, Vol.20, No.!, 1978, pp.8-45. Tatah, H., Mbuy, "The Need for Pastoral Care of Youth in Africa", in African Ecclesiastical Review, Vol.38, No.!, pp.1-10. Vanrenterghem, Joseph, "Traditional Values and Evangelization", in African Ecclesiastical Review, Vol.14, No.1, 1972, pp.3-9.