KAHINDO GIRIKI: 11071T

KAHINDO GIRIKI: 11071T

REFLECTION ON DOMINUS IESUS 

The purpose of this declaration is to remind certain essential doctrinal insight. Here below is given the key ideas of this above document.

In this we can believe that the fullness and definitiveness of the revelation of Jesus Christ is realized in the mystery of Jesus Christ, the incarnate Son of God, who is the way, the truth and life (Jn14:6).the Christian economy being the new covenant and definitive, will never pass and none new public revelation is then to wait before the glorious manifestation of our Lord Jesus Christ.

Therefore the character which maintains the limit, incomplete and imperfect of the revelation of Jesus Christ, who will fulfill the present revelation of other Churches, is contrary to the faith of the Church.

From this then ,faith demand that one should profess that in all Jesus’ministery ,from the incarnation to the glorification , the Verb made flesh is the source ,participated but real ,and the accomplishment of all salvific revelation of God to the humanity.

In this case it can be said that the adequate response to the divine revelation is the obedience of faith. Therefore we can maintain the theological faith and the belief of other religions.

In addition to this can strongly believe that the doctrine of faith proclaims that Jesus is the son and the verb of God. It is contrary to the Christian faith to introduce whichever separation between the verb and Jesus Christ. Jesus is the incarnate word, a person and indivisible. The Christ is no one else rather than Jesus of Nazareth, and this is the verb of God made man for the salvation of all. It is contrary to separate the salvific action of the Logos being that of the verb made flesh .it is better to believe the doctrine of faith on the unicity of the salvific economy willed by one God and Triune. So the spirit works hand in hand with the verb.

Furthermore, concerning the unicity and universality of the salvific mystery of Jesus Christ, as a permanent element of the faith of the Church, the truth on J esus Christ, the Son of God, Lord and unique savior. For this reason it is aid that there is no name under heaven given to any man, by which we were to be saved. As truth of the catholic faith, we are to believe that the universal salvific Will of one God and triune is manifested and accomplished once for all in the mystery of the incarnation, death and resurrection of the Son of God. Therefore the solutions that envisage a salvific action of God out of the unique mediation of Christ will be contrary to the Christian and catholic faith.

Prior to this, we must believe as truth of the catholic faith to the unicity of the Church founded by Christ. as there exist one Christ, there is only one body, one bride :one and unique catholic and apostolic Church . Therefore, Christ himself is the church and the church is in Him.

En fin, it is only through the church that people can obtain their salvation by means of sacraments and faith.. So it can be said that God saves souls through his Son Jesus Christ in the church which is Christ‘s means of salvation. From this is thus concluded that there is no salvation outside e the church. There is one God, one mediator, Jesus Christ and one Catholic Church.

REFLECTION PAPER ON AFRICAE MUNUS     kahindo Giriki :11071T

Africa munus being the continuation of Ecclesia in Africa, it is divided in two parts. The first part which comprises no 14-96 is all about the discernment of the fundamental structures of the continental ecclesia mission. In fact, this is a mission that stresses more the issue of reconciliation, peace and justice not only in Africa but also in other parts of the world.

Christ being the source of this document, all Christians are called upon personal reconciliation, with God so that they may keep a just social order by living according to the beatitudes. So fraternal service for love of others is a point of focus for Christians to continue living an authentic atmosphere of reconciliation, peace and justice. For this to occur, conversion and celebration of the sacrament of penance are to be undergone.

In addition to this, inter religious dialogue with traditional religions and Islam should be held .furthermore the aspect of the spirituality of communion is to be emphasized. by this aspect , I means that that the implication of seeing the ability of what is positive in others , to welcome it and prize it as a gift from God. It could finally mean to know how to make room for our brothers and sisters, bearing each other’s burdens and resisting the selfish temptation s which constantly beset us and provoke competition, careerism, distrust and jealousy.

In part two of the document, contribution to communion and peace in the church and society is a requirement for each member of the church .Christ being identified by the church, to proclaim his words all over the world; means such as education, communication media, protection and care are central to facilitate apostolate.

For justice, peace and reconciliation to have taken place, the church as a sacrament in her and being the body of Christ, has a great mission of re enforcing the ecclesial dynamism, outlining the program for pastoral activity for the African evangelization.

 This evangelization of the gospel therefore, is to be spread by different particular churches for fostering reconciliation, peace and justice. This kind of evangelization is first of all to be supported by clergy and consecrated persons in the secular nations.

Thereafter could follow all small Christian communities to promote peace and reconciliation among themselves and outside their specific communities.

It is also said that for priest to be true catalyst of peace, justice and reconciliation, in other words to be agents of integral development, they urged to live a concrete saintly life in order to lead people to their destination. Priests by not being catalyst of social, spiritual and political transformation, what could then be their task.

It is only peace that comes from God that can lead people to true reconciliation.

AM put a stress on Jesus Christ as the true physician of Africans. Africans should partake in the Eucharist and daily meditation on the word of God without forgetting the sharing of the same Word of God in the small Christian communities and associations. As Africans it is good to be aware that the sacrament of reconciliation washes and heals the wounded hearts.

KAHINDO GIRIKI :11071T

REFLECTION ON THE LECTURE: CHURH AS FAMILY OF GOD  

This is the first aspect I would like to speak about. Because the church is a family, the member takes care of each other. Normally in the natural family, hoping that it is staining the parent does take care of their children. It would embarrass if parents do not assume their responsibilities towards their children. It would even even be worse if parents abuse their children. 

The church being a family it has to grow. Each family constituted that tendency of growth. Do you still remember of the first creation of the human family in Genesis? In which way did it grow? God told Adam: “be fertile and multiply” so families multiply. They give birth to children.

They take care of them. They instruct them. And then they send them. Families multiply and enlarge themselves. Similar to the church it is very interesting to notice that there are also two ways of which the church grows. One of these ways is the division. By division I mean the multiplicity of the couch in numbers i.e if a community becomes very big, it forms two communities. Isn’t so?

The second way, for sure, is to raise birth to spiritual children. I.e. to bring some one in the Kingdom of God by the new birth and to add them to the family of God.

If you don’t understand the Church through the metaphor of the body, you may have difficulties to understand the concept of division I talked about here above. Why? Because the body grows vertically and when it attains a certain height it stops to grow. Then it starts becoming fat. That is the horizontal dimension of the body.

 So since the church is a family, every member has d responsibilities to play distinct from those of others. And every member exercises his responsibilities for the benefice of the entire family. So to take the case of human family, every person has a role to play. a child can not go for a job , isn’t? Each on with his precise role in such family.

This is the same in God’s family. Let us look together 1jn 2:2 12, 13 “I am writing to you children because your sins have been forgiven for his name’s sake. I am writing to you fathers, because you know him who is from the beginning. I am writing to you, young because you have conquered the evil one” well in God’s family, there are those who act as fathers. These are the elders who know the Lord from long times. It is their duty to advise the young and be example for them.they brings to others the wisdom of the church. I tell you such kind of responsabilies flow not from positions but from life. It is all organic, vital, it flows from vital relation.

REFLECTION ON ORDINATIO SACERDOTALIS      KAHINDO GIRIKI:11071T

This document written by Pope John Paul II, raise a discussion about the the sacrament of Order. The main issue is to found out if this sacrament can be conferred to women.

If we look back in the life of the Church, we are going to find out that as history has already shown us, women did really play a decisive role and that they did accomplish certain tasks of great value.  Even today in our society the role of women is to be underlined in each dimension of life. In the sector of the apostolate of the church still women are very active. Today women are even called to take part in councils set up for the reflection of pastoral issues.

Going back to the matter, should women be ordained? On the human level, the answer can yes as it can be no it depends on how this can be proved.

Women and men as it is well known are equal in the eyes of God and both of them are called to holiness.

Since the beginning, the Catholic Church including the Churches in East exclusively reserved the ordination of priesthood to only men. Today if the Church denies the ordination of priest to women it has some reasons for that kind of denial.

The church always believes in the scriptures and in the living community of people of God of all time.

The tradition of the Catholic Church has always recognized in the choice of the twelve, the act of Jesus which gave birth to the priesthood in the New Testament, seeing in the twelve and in the apostolic ministry of the twelve the normative origin of the priesthood.

It is clear that Jesus did call no woman to become part of the twelve .this being so , becoming a priest in the mind of Jesus is not a matter of men and women being equal . Therefore it is quite impossible to propose the admission of women to the priesthood in virtue of equality of rights of the human person, an equality which is good to every Christian. The catechism of the Catholic Church takes up the same doctrine that the church has called men in forming the college of the twelve apostles and the apostles did the same when they chose their successors and collaborators. It is according to the will of God for the church to do so because she is bound to that.

In addition to this it can be said that the priesthood according to the catholic faith is a sacrament that is, not something invented for just pragmatic reason, but something coming from the Lord, which the Church is bound to.

 I would reject what the text in Galatians 3:28 which seem to be defense text for the majority of people who stress the priestly ordination of women. This text says that there is no longer any distinction between men and women. I think that this text does not concern ministries, it only give the affirmation of the universal calling to divine filiation, which is the same for all.

Following the Tradition, the essential reason that moves the church to call only men to this sacrament of Order is the intention of the church to remain faithful to the type of ordained ministry willed by the Lord Jesus Christ and carefully maintained by the apostles up to now.

Lastly, to consider the ministerial priesthood as human right would be to misjudge its nature completely.

KAHINDO GIRIKI 11O71T

REFLECTION ON UT UNUM SINT

This is a written encyclical of Pope John Paul II in which he does emphasize the unity of Christians and the ecumenical dialogue. He goes on saying that all Christians are called to unity by Christ .for this to reach it realization, any kind of judgmental discrimination is to be minimized. Ecumenism being the focal point, it helps Christians communities to discover the hidden richness of truth. Here the work of the Holy Spirit and that of others will always help for the edification of diverse communities, and in this sense, to instruct them on the mystery of Christ. Authentic ecumenism is a grace of truth.

 Prayer plays a big role for the success of ecumenism. Being private or public no matter.

This conversion of heart and of holiness of life , including both private and public prayers  for the Christians ‘unity , are to regarded as the soul of the ecumenical movement and can be a good right to be called  a spiritual ecumenism.

It is said that when we pray together, among Christians, the priority comes back to the common prayer.

Our conception towards the truth that concerning the church that comes the scripture, leads us to the conception of the church or of the body of Christ, who incarnates in a unique way in function of the word of God and the obedience manifested in the cult worthy of God and the conformed sacraments of the Gospel.

Due to this comprehension of the church , it can be  confirmed  that the people of God is composed of the faithful , elected by God , in whichever visible structures on the human level.

These Christians do meet, help each other and pray together, with or without the encouragement of their pastors. Ecumenism is of great importance by the fact that due to our comprehension, man can not fulfill himself anole without the assistance and the presence of the other. It is not because of  the dialogue but because of the obedience to the word of God  , that man , et , a fortiori , the communities , accomplish the will of God , and thus their mission .

The ecumenical dialogue is of great primordial importance. by this dialogue , all receive a knowledge very conform to the truth and an esteem that is just of the doctrine and of the life of each of the communities ; these communities are for the profit and benefit of each other  in looking at the common good and the well being of all. In fact all should examine their fidelity to the will of Christ on the subject of the church, and undertake with impressments, as it should be, the action of renovation and reform

It is only that the understanding of the truth will take place in the dialogue among Christians and among communities. 

Because of the ecumenical dialogue, we can speak of a greater maturity of our common ecumenical prayer among our selves. This is possible only in the measure where dialogue fill at the same time the role of conscious examination.

The call to ecumenical dialogue for the unity of Christians is also radical for us to be aware of our of being sinners.

In conclusion, love of the truth is the profound dimension to search for authentic communion among Christians. Without this love it will be impossible to approach the objective difficulties we meet in the divergences’ examination.