Nous nous proposons d'étudier dans cette thèse la question de la sorcellerie, plus précisement celle de la "kindoki", qui se pose avec acuité à l'environnement de l'évangélisation missionnaire de l'Église de Kikwit au Congo-Kinshasa. L'étiologie de la "kindoki" chez le peuple kwilois est complexe. Elle est le mcde d'interprétation le plus populaire de l'énigme de la souffrance humaine, qui intervient souvent fois lors de décès inopines et fréquents, lors de maladies et d'autres épreuves. Au dire de beaucoup d'acteurs socio-historiques, elle représente le défi majeur et incontournable sur le plan de l'évangélisation comme sur celui du développement humain. Longtemps abandonnée au domaine de l'éthnologie, de l'anthropologie et de la philosophie1, notre thèse l'aborde du point de vue de la réflexion théologique et missiologique. La nécessite d'une telle réflexion sur le plan théologique s'imposait à partir du moment où la "kindoki" s'avère comme une négation de l'amour et de la vie et, par conséquent, comme une perversion du plan de Dieu. De fait, quelle que soit la prise de position théorique sur l'existence ou non de la "kindoki", celle-ci constitue, d'une part, un véritable drame de souffrance humaine englobant tout ce qu'il y a de maléfique et de destructif aux plans psychologique, social et économique; d'autre part, elle lance aux Églises d'Afrique le défi de la question du salut. Comment expliquer la persistance et la resurgence de cette croyance en dépit des efforts et des progrès dus à l'évangélisation et à la civilisation occidentale? L'Église catholique a-t-elle suffisamment présenté l'Évangile comme une Bonne Nouvelle à vivre qui marque vraiment l'existence même des Kwilois et des Kwiloises? Et finalement Jésus-Christ est-il le Dieu vivant, sauveur et libérateur des Kwilois et des Kwiloises? Telles sont les questions qui nous ont guidé tout au long de cette étude. En vue de répondre à ces questions, il nous a semblé utile d'examiner à sa jute valeur la praxis de l'Église de Kikwit. (Abstract shortened by UMI.) 1Voir à ce sujet notre bibliographie générale. Signalons, entre autres, les travaux de Buakasa, de Massamba et de Diafwila par exemple.

From time immemorial, the search for healing has been an essential and universal dimension of human life. Human beings are motivated by the natural and spontaneous instinct to preserve life in its entirety, especially when health is threatened by, sickness or disease. The mission to heal belongs to all members of the human family, regardless of gender, race, age, or religion. The Church bases her mission to heal on this prerogative and on Jesus' mandate to his disciples to preach and heal. This study is a theological and pastoral analysis of the Church's involvement in the healing ministry among the Banyankore of the Archdiocese of Mbarara. The research investigates the Church's pastoral activity in this regard, examining the successes but also the challenges encountered. From the hypothesis that a theological and pastoral analysis of the Church's approach to the practice of heating in the context of Christian living today, will help to develop an integrated healing mission for the Church in the Archdiocese of Mbarara, the study set out to investigate the Church's contribution to the healing ministry at the local or diocesan level. It is an attempt to discover how best the Church can use an integrated approach to healing to fulfill Christ's legacy. As illustrated in Chapter one, the present study uses the contextual approach to theology inspired by Stephen Bevans' Anthropological and Synthetic models of contextual theology, and Theresa Okure's Incarnational paradigm as theological key to inculturating the Church's healing mission. The local Church is perceived as agent and mediator of healing. The present study takes seriously people's cultural and native practices of healing, while at the same time acknowledging the contribution of other healing traditions. Grounded in the above approach, Chapter two of the thesis looks at the Church's past and present approach to healing in the Archdiocese of Mbarara. It becomes apparent that the Church's ministry of healing at this level lays greater emphasis on the medical model - through health care services offered hospitals, dispensaries, medical clinics. Yet this approach alone is Insufficient to care for all the sick and afflicted, and does not treat sicknesses that are not physiological in nature. People search for alternatives, thus showing that there is a need for a more integrated approach to healing. Chapter three studies the Banyankore native concepts and practices of healing. The study reveals that because of their holistic world view, many sick Banyankore are attracted to native practices of healing. This discovery further emphasizes the need for integration: some of the native beliefs and practices of healing could enlighten the Church's healing ministry. Chapter four is a christological analysis of the healing dimension in the various African faces of Christ. All the dimensions contribute toward the image of Christ the Divine Healer. In other words, Christ's healing ministry as presented in the New Testament, and the Gospels in particular, finds expression in the various metaphors or images employed by African theologians. In this way African Christology makes an invariable contribution toward an integrated approach to healing. Chapter five highlights inculturation as theological key to help the Church in the actualization her healing mission. Just like Jesus' mission of healing was facilitated by his Incarnation, so does the success of the Church's healing mission depend on how much this mission is inculturated in the concrete lives of the people. Thus, inculturation, based on the incarnational model becomes essential for the realization of integral healing. The last chapter proposes that the local Church mediate the various healing traditions: conventional medicine, native healing, and religious or faith healing. The search for integration in this regard requires that the local Church be attentive and learn the components of each healing tradition so as to contribute to healing the individual and the community as a whole. With the urgent need for integration in mind, the chapter makes various suggestions for improving the Church's healing ministry. In the final analysis the study reemphasizes the need for the Church in Mbarara to adopt an integrated approach to healing. Even if this thesis focuses on one particular region of the Banyankore of the Archdiocese of Mbarara, the findings are pertinent for the rest of the Church in Africa as well as the universal Church. This work does not answer all the questions regarding healing, but it is certainly a valuable contribution in the search for an integrated approach to healing.

Notre étude doctorale s'inscrit dans le cadre d'une réflexion théologique en générale et d'une recherche ecclésiologique africaine en particulier. Son enjeu porte sur l'Église et sur sa mission dans l'oeuvre du cardinal Joseph Albert Malula, ceci en une période où se fait de plus en plus sentir la nécessite de repenser le discours de l'Église ainsi que les formes de vie ecclésiales, aussi bien en Afrique qu'ailleurs dans le monde. En d'autres termes, notre thèse cherche à comprendre sa vision de l'Église et de sa mission d'être témoin de la Bonne Nouvelle de Jésus-Christ. Certes, Malula n'a ecrit de traité ni sur l'Église ni sur sa mission; pourtant, il n'existe pas de théologien en Afrique qui ait parlé autant de l'Église dans ses sermons et dans ses écrits. En parcourant la totalité de son uvre écrite, on constate sans peine l'importance des mots "Église" et "mission". Pas un écrit d'envergure où il n'en soit pas fait mention. Considéré aujourd'hui comme "l'un des fondateurs des Églises d'Afrique" et le "père de l'africanisation de l'Église", le cardinal Malula n'est cependant bien connu que par quelques-unes de ses actions l'ayant propulsé à son corps défendant sur la scène internationale. Ainsi l'intérêt de la plupart des recherches sur lui a-t-il souvent porté sur le rapprochement unanimement admis entre sa réflexion théologique et, d'une part, l'institution d'un ministère confié aux laïques, appelés les bakambi, et d'autre part, la promotion d'un rite liturgique dit communement "rite congolais" de l'Eucharistie. Il suffit de parcourir les recherches menées sur ces sujets pour se rendre compte qu'un tel rapprochement n'est pas dénué de tout fondement et de tout sens. Pourtant la plupart de ces recherches ne savent pas toujours préciser la nature exacte de ce rapprochement. Comme il arrive parfois, certaines publications sur Malula ont absorbé et étayé cette idée en imposant de la sorte un cadre trop étroit à une pensée qui ordinairement le déborde. Aussi ces recherches ont-elles porté avec insistance sur la dimension quasi exclusivement pastorale de son oeuvre, la situant dans le cadre de la seule "organisation" matérielle d'une Église locale. Nous avons supposé admis et connu le rôle de Malula dans la création des bakambi et dans la promotion du "rite congolais". Cependant, nous estimons, au-delà de ses "réalisations pastorales", que tout est encore éclairer à partir d'un travail plus exigeant sur les sources, les présupposés et les axes fondateurs de sa pensée. Notre thèse analyse ainsi les ressorts profonds qui commandent de haut le champ de sa réflexion sur l'Église et sur la mission de celle-ci. C'est donc autrement qu'il fallait l'aborder. Nous avons à cet effet opté pour la voie longue et patiente de la lecture et de l'écoute de ses écrits, car l'interêt de la pensée de Malula s'accroît à mesure qu'on se déplace de l'homme, des idées reçues sur lui, vers ses écrits. Là seulement, il est possible de repérer la trace de ce qui est sans aucun doute le problème majeur de l'Église et de la théologie en Afrique, à savoir la nécessité de réconcilier l'annonce de l'Évangile et l'expérience historique contemporaine des hommes et des femmes situés dans leur contexte particulier. Or ce problème implique plus profondément la question du langage de la foi et de la forme que doit prendre l'Église dans sa mission d'annoncer la Bonne Nouvelle. Notre thèse consiste ainsi à montrer que la réflexion de Malula est, tant dans sa forme que dans son contenu, l'un des rares projets qui, dans la mouvance du concile Vatican II, a abouti à des propositions théologiques et à des pratiques ecclésiales très concrètes de refiguration et de refondation de l'Église et de sa mission. Elle recèle cet egard une grande fécondité métaphorique et analogique, et témoigne d'un immense travail herméneutique. Par ailleurs, sa réflexion est-elle essentiellement une oeuvre théologique contextuelle. À ce titre, elle représente une contribution majeure à l'oeuvre théologique contemporaine en générale et un bénéfice à l'élaboration de l'ecclésiologie africaine et au processus de la contextualisation de la théologie. (Abstract shortened by UMI.)

Purpose of the thesis. In this thesis, I investigate the relationship of ethics and economics. I situate this inquiry in the context of conversations in Canadian Catholic social ethics. Further, I illustrate this relationship by focussing on the function of profit in an economy. I am addressing ethics and economics out of my own concern about the systemic social and economic problems that so many people face, nationally and internationally, and that have damaged the natural systems of the planet. The Roman Catholic tradition has a long history of social teaching that has spoken out against economic situations that have degraded human dignity and freedom. In the Canadian context, there is also a significant tradition in the official church, among theologians, and in community-based organizations to respond to economic injustice. In this thesis, I use representatives from these three areas of Canadian Catholic social ethics to situate the conversation on the relationship of ethics and economics, and to show its contributions and its limits. Summary and method. This thesis is situated in the context of Canadian Catholic social ethics. My reason for choosing this conversation to investigate the relationship of ethics and economics is my own identity as a Canadian Catholic woman with a long-standing commitment to social justice. I have chosen to illustrate this discussion by focussing on the function of profit in an economy, as profit has become a symbol in the conflicts about economic justice, symbolizing success to some and greed to others. The conversation partners that I have chosen reflect three significant areas of Canadian Catholic social ethics: the Canadian Catholic bishops represent the "official" church; Gregory Baum represents the voice of critical theology and critical theory; and Moses Coady and the Antigonish Movement represent the concrete community-based social economic approach. I identify the key contributions of these three conversation partners, noting that they offer a strong grounding in the principles of the Catholic social tradition. They share a deep commitment to challenging an economic situation that threatens the dignity and freedom of people. They all point to the importance of the social economy in its community-based, democratic approach to empowering those who suffer economic injustice. A key limit to all three approaches, however, is the lack of a macroeconomic analysis that could provide an alternative to mainstream analyses and could ground ethical imperatives in its very dynamics. In addressing this limit, I turn to the work of Bernard Lonergan. Lonergan offers a macroeconomic analysis that is quite unique in that it challenges the limited single-circuit analyses that ground mainstream economics. Lonergan follows the insights of economists like Joseph Schumpeter and develops a two-circuit analysis, one that distinguishes two distinct circuits of productive activity and circulations of payments. With this distinction, Lonergan sets out the activities, relationships, and dynamic rhythms of an economic order. This analysis accounts for the elements of production and payments, their dynamic flows and fluctuations, and their effects on each other. In light of these relationships, Lonergan's macroeconomic analysis allows for an understanding of the function of profit as a social dividend. Lonergan's macroeconomic analysis is situated in the broader context of his work on the structure of ethics. For Lonergan, there are different meanings of the good that can be distinguished in accordance with increasingly broad horizons of concern: particular goods, goods of order, and value. Economic orders are goods of order that regularly provide particular goods to everyone. As goods of order, they are structures of collaboration and intelligence whose dynamism transcends the narrow limits of self-interest. Goods of order are situated in the broader context of progress, decline, and redemption in history. In this broader context, values function to evaluate whether or not goods of order are performing their tasks of serving the well-being of everyone. While the broader horizon of values can offer challenges and guiding principles to the economic goods of order, they still require the analytical tools to understand how economies can achieve this goal. As the ultimate goal of solving economic problems, Lonergan's methodology of functional specialization is identified as providing a strategy for interdisciplinary collaboration that sets out the relationships of theological doctrinal directives and systematic analytical response. The eight-fold methodology of functional specialization provides a cycle of discovery and response that strategically raises the foundational question of conversions and self-transcendence in searching for solutions to problems of history. In this way, the question of God's loving presence in history becomes part of the cycle of discovery and response. This ultimately places the solution of economic problems in the context of progress, decline, and redemption in history with a broad methodological strategic response. (Abstract shortened by UMI.)

A dream come true! Ever since I landed in the theological domain in the early 1980s, it has been my desire to contribute to the promotion and protection of human rights within the African context. Eight years of pastoral service at grassroots level during the prime years of my priesthood sharpened my intellectual curiosity for researching how the Catholic church has been responding to human rights issues in Tanzania. I could not have landed on a better source for this purpose than the TEC's social teaching that extends back to almost half a century. This thesis brings together the TEC's literature on human rights and duties from 1953 to 1995. By way of an historical-expository moment, three historical periods are identified, accompanied by analysis of what the TEC's teaching reflects of the Tanzanian context during changing times and circumstances. Second, the ethical-theological analysis moment examines the TEC's emphasis on personal, social, and instrumental rights and the limitations and possibilities of its human rights teaching. As Christian churches in Africa are more than ever determined to integrate peace and justice approaches into their evangelizing strategies, the credibility of the Catholic church in Tanzania in this process can be strengthened by learning how the TEC has attempted to handle human rights issues. The thesis can be a stimulant to the Catholic church in Tanzania in its protection and promotion of human rights, and for mobilizing forces of concerned response.

The hypothesis being tested has been that Rene Girard's theory of mimetic desire and scapegoating is a highly appropriate schema for understanding the dynamics of violence in deep-rooted conflict between identity groups. Chapter one explores a number of approaches to deep-rooted conflict. A variety of approaches to human identity needs are presented in order to flesh out the basic notion of identity-based conflict as a function of a threat to needs satisfiers. Other theoretical approaches are synthesized. Despite the heuristic potential of these different approaches, they do not adequately describe the dynamics by which these conflict are generated and violence is introduced. Chapter two presents Rene Girard's definitions of mimetic phenomena and many examples of mimetic desire, mimetic rivalry and mimetic doubling as Girard develops them within the domains of literature, anthropology and psychology. These examples draw out the inner dynamics of each type of violence. Chapter three is about the phenomenon of scapegoating, examining the classical structure of scapegoating with the stereotypic patterns Girard has synthesized. Examples are used to develop the characteristics of scapegoats and those who scapegoat. An interpretative narrative of the Oka/Kanehsata: ke crisis is presented chapter four as a test case for the usefulness of the new hermeneutic. This presentation recognizes the existence of a pre-contact aboriginal settlement of Kaneshsata: ke and traces the development of Oka and historical relationships between Mohawks and Eurocanadians from the arrival of the Sulpicians in the 1720s until the crisis. Beginning with the decision in 1989 to expand an existing golf course, events leading up to and during the crisis are described in detail. Of critical importance is the raid on the Pines on July 11, 1990, the event that sparked the crisis itself. Chapter five presents an interpretation of the crisis in terms of mimetic structures of violence. A large number of mimetic rivalries are presented along with examples of scapegoating. The power of mimetic structures of violence becomes particularly apparent as one enters into a very real deep-rooted conflict, raising two theological problems as the basis for a theological reflection in chapter six. First, how are these structures to be stood theologically---is it possible to develop an interface between this discourse and the discourse of theology? The second has to do with deliverance from these structures to something else. Regarding the first, insights of a number of theologians help to make the connections between mimetic structures of violence and discourse around victimization, sin, and Satan. The second issue introduces the concept of reconciliation. The reconciliation of deep-rooted conflicts is presented as the process of moving from mimetic structures of violence to mimetic structures of blessing. The conceptualisation of what might be entailed in reconciliation, from a theological perspective, is rooted in Christology. (Abstract shortened by UMI.)

Au cours des trente dernières années, soit de la période Vatican II au Synode africain de 1994, les théologien(ne)s africain(e)s et africanistes, ayant constaté que le message chrétien a été présenté aux africain(e)s sous une enveloppe culturelle qui leur est étrangère et qui par le fait même constitue un réel obstacle à une véritable et profonde conversion au message du Christ, se sont astreints à retrouver l'identité éthico-culturelle de l'Afrique afin de bâtir à partir d'elle une réflexion et un discours théologique signifiant et convaincant pour les africain(e)s. Cependant, les limites de cette réflexion théologique centrée sur l'identité éclatent au grand jour à travers les tragédies que vit actuellement, par exemple, l'Afrique des Grands Lacs où, en partie, à cause de l'identité qu'on cherche tant à affirmer, notamment l'identité ethnique qu'on absolutise en dénigrant celle des autres, le tissu social se déchire; et cela malgré que la très grande majorité de la population de cette région soit chrétienne (à peu près 80%). Le drame humain que connaît actuellement l'Afrique des Grands Lacs interpelle d'une façon particulière les messagers de la Parole de Dieu, les pasteurs comme les théologien(ne)s pour qu'ils repensent leur pastorale et leur discours théologique pour contribuer à la résolution de la crise socio-politique, morale et religieuse qui ronge cette région. Pour relever ce défi, nous pensons que la théologie morale africaine, tout en fondant la légitimité de la recherche de l'identité africaine, devra permettre un regard critique à l'égard de celle-ci pour la dépasser (tout en l'intégrant). Pour cela, nous avons montré une voie de renouvellement et de dépassement du discours théologico-moral africain centré sur l'identité en proposant des jalons d'une théologie morale africaine qui se déploie sur le registre d'une éthique où le concept d'identité serait articulé à celui de responsabilité. La responsabilité articulée à l'identité fait que celle-ci ne soit pas une identité stérile, mais une identité qui est à la fois créatrice et ouverte à celle des autres. En effet, nous avons montré que l'articulation identité-responsabilité offre une voie pertinente à la théologie morale africaine pour qu'elle serve de ressort aux africain(e)s dans leur tâche de création d'un monde plus humanisant en répondant mieux aux questions actuelles de l'Afrique noire en proie à une crise généralisée et façonnée par la rencontre des cultures. (Abstract shortened by UMI.)

L'objet de notre recherche porte sur les communautes de foi dans l'oeuvre de Marcel Legaut. Notre these tente donc de repondre a une question chere a Legaut: comment l'Eglise doit-elle se renouveler pour demeurer fidele a sa mission? Notre hypothese de recherche essaie de montrer que, pour Legaut, l'avenement des communautes de foi aidera l'Eglise a changer, afin qu'elle realise mieux sa mission dans le monde moderne. Il privilegie ainsi une Eglise faite de petites communautes toutes centrees sur la foi en Jesus ou leurs membres cherchent a devenir ses disciples. Notre these montre que les communautes de foi sont une voie prometteuse pour resoudre la crise actuelle et preparer l'Eglise de demain. Ainsi, le premier chapitre commence d'abord par presenter le regard de Legaut sur l'Eglise. En traitant de la mission des le deuxieme chapitre, nous avons voulu par la mettre en relief l'importance premiere que Legaut accorde a une transformation qui concerne l'idee que l'Eglise se fait de sa raison d'etre. Pour etre plus fidele a sa mission, l'Eglise doit appeler ses membres a vivre une conversion personnelle et encourager leur regroupement en communautes de foi. Le troisieme chapitre montre que ces petits groupes, qui s'inspirent des premieres communautes chretiennes que nous font connai tre les Ecritures, offrent la possibilite de retrouver, sous des modalites renouvelees, ce que les disciples ont vecu avec Jesus. L'existence et le developpement de la communaute de foi dependent de la mise en oeuvre d'un certain fonctionnement. Pour comprendre la vie concrete de cette petite communaute, nous etudions au quatrieme chapitre cinq activites qui, selon Legaut, sont necessaires a sa croissance. Les communautes de foi surgissent meme dans les structures actuelles. Elles ne sont pas etrangeres a l'organisation de l'Eglise; elles sont le ferment spirituel des cadres institutionnels deja etablis, afin qu'ils soient davantage au service de la mission. Nous examinons de plus pres, au cinquieme chapitre, le rapport existant entre les ministres ordonnes et les communautes de foi. Le dernier chapitre precise la qualite de la reflexion de Legaut sur le monde et l'Eglise d'aujourd'hui. Certains criteres nous permettront d'emettre un jugement sur les communautes de foi: leur rapprochement avec d'autres experiences similaires de petites communautes, leur rapport avec l'enseignement de l'Eglise depuis une vingtaine d'annees, leur originalite et leur contribution a l'ecclesiologie de communion. (Abstract shortened by UMI.)

The thesis surveys the extent of distinctively United Methodist resources currently available related to the quality administration of federated churches and other ecumenical shared ministries within The United Methodist Church. The author concludes that the resources available are inadequate for proper networking among federated churches and other ecumenical shared ministries within the United Methodist connection and do not satisfactorily support the ministries of those churches. The thesis documents church legislative actions the author has taken to better provide resources within the denomination for these churches. The author suggests particular new resources for federated churches, including a guidebook to bylaws and articles of confederation, a financial factbook for federated churches, a clergy identity kit, denominational education materials, and a clergy transition manual. The author suggests which general agencies of The United Methodist Church should be involved in the process of development of these resources. Finally, the author describes ways in which federated churches offer insight into the application of the five transformational directions commended to the church by the 2000 General Conference: 1) center on Christian formation, 2) call forth covenant leadership, 3) empower the connection for ministry, 4) strengthen our global connection and ecumenical relationships, and 5) encourage doctrinal and theological discourse.

The world is currently facing an unprecedented climate crisis and as Christians, we must respond. After summarising the overwhelming scale of the existential threat we face, this thesis turns to a specific problem: there is little direction in my church and many others on how to respond to the climate crisis in a meaningful way. At St. Mary’s, a small Green Team was founded two years ago, and while its members were highly concerned about addressing the climate crisis, no concrete sustainable steps or eco-actions have yet been adopted. This thesis examines why little has happened, and what some of the barriers are that may have inhibited the Green Team and the wider St. Mary’s congregation from taking action. It then investigates what new insights can be gained from behavioral psychology, the Celtic Christian tradition, and eco-theology that could engender a shift in attitude and action. In this paper, I propose an alternative narrative to the content of existing educational programs. This new approach forms the basis for the design of an innovative program, Hope4Creation (H4C). The program aims to give my congregation a unique opportunity to begin a transformational journey of engagement and to enable them to respond in a practical and relevant way to the climate crisis by moving from theoretical to practical application. H4C is arranged to have a tangible impact enabling the Green Team and the St. Mary’s congregation to become a beacon of light for other churches in the diocese, so that they too adopt sustainable living and incorporate eco-actions into their Christian life, witness, and identity. / 2024-05-13T00:00:00Z