Journal articles: 'Christianity – Kenya'

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Lichty, S. "Christianity Politics and Public Life in Kenya." Journal of Church and State 51, no. 4 (September 1, 2009): 697–99. http://dx.doi.org/10.1093/jcs/csq015.

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Haustein, Jörg. "Christianity, Politics and Public Life in Kenya." Pneuma 33, no. 1 (2011): 134–35. http://dx.doi.org/10.1163/157007411x554875.

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Black, Joseph William. "Offended Christians, Anti-Mission Churches and Colonial Politics: One Man’s Story of the Messy Birth of the African Orthodox Church in Kenya." Journal of Religion in Africa 43, no. 3 (2013): 261–96. http://dx.doi.org/10.1163/15700666-12341257.

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Abstract Thomas Nganda Wangai’s personal account of the beginnings of the Orthodox Church in Kenya gives a first-hand narrative of the Kikuyu resistance to mission Christianity and mission-imposed education that led to the break with the mission churches and colonial-approved mission schools. The subsequent creation of the Kikuyu Independent Schools Association and the Kikuyu Karing’a Education Association as well as independent churches attempted to create a new identity outside the mission church establishment in colonial Kenya. This desire to remain Christian while throwing off the yoke of Western versions of Christianity led Nganda and other early leaders to seek out a nonmission form of Christianity that reflected the ancient purity of the early church. Nganda tells the story of how a schismatic archbishop of the African Orthodox Church provided the initial leadership for the nascent Orthodox movement. Nganda charts the interrelatedness of the search for an ecclesiastical identity and the decision to align with the Alexandrian Patriarchate and the growing political conflict with the Kenyan colonial authorities. The paper concludes with Nganda’s description of the Orthodox Church’s response to the declaration of Emergency in 1953, along with the hardship and suffering that the subsequent ten years of proscription imposed.

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Gez and Droz. "“It's All under Christianity”: Religious Territories in Kenya." Journal of Africana Religions 7, no. 1 (2019): 37. http://dx.doi.org/10.5325/jafrireli.7.1.0037.

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Asamoah-Gyadu, Kwabena. "Book Review: Christianity and Public Life in Kenya." Missiology: An International Review 39, no. 3 (July 2011): 411. http://dx.doi.org/10.1177/009182961103900313.

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Hale, F. "The characterisation of Christian missionaries in the early novels of Ngug wa Thiong'o." Religion and Theology 3, no. 2 (1996): 152–69. http://dx.doi.org/10.1163/157430196x00167.

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AbstractAlthough the early works of the eminent Kenyan novelist and dramatist Ngug wa Thiong'o have received a great amount of international critical attention since the 1960s, little has been written about his portrayal of missionaries. The present article is intended as a step towards filling that lacuna in the literary and missionary history of East Africa. The evolution of Ngug's depiction of the proliferation of Christianity in Kenya is analysed against the evolving backdrop of his political radicalisation.

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Gifford, Paul. "The Nature and Effects of Mission Today A Case Study from Kenya." Social Sciences and Missions 20, no. 1 (2007): 117–47. http://dx.doi.org/10.1163/187489407783120993.

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AbstractThis article takes mission in a broad sense; the involvement of overseas Christianity in and its influence on local Christianity. Moreover this article is not a contribution to any particular contemporary missiological debate; it is an empirical study of significant novel realities in Kenyan Christianity, and arose from a year's field research in that country, October 2005 to September 2006. Given its pre-eminent position on the continent, Nairobi is home to numerous mission organisations. More groups seem continually moving in. Their presence is increasingly obvious. It is the nature of this presence and its effects that we examine here.

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Okesson, Gregg A. "Book Review: Christianity, Politics and Public Life in Kenya." Missiology: An International Review 38, no. 2 (April 2010): 227. http://dx.doi.org/10.1177/009182961003800219.

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Deacon, Gregory, George Gona, Hassan Mwakimako, and Justin Willis. "Preaching politics: Islam and Christianity on the Kenya coast." Journal of Contemporary African Studies 35, no. 2 (February 8, 2017): 148–67. http://dx.doi.org/10.1080/02589001.2017.1287345.

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Hunter, Malcolm. "Book Review: Christianity among the Nomads: The Catholic Church in Northern Kenya." International Bulletin of Missionary Research 30, no. 1 (January 2006): 46–47. http://dx.doi.org/10.1177/239693930603000118.

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Hearn, Julie. "THE 'INVISIBLE' NGO: US EVANGELICAL MISSIONS IN KENYA." Journal of Religion in Africa 32, no. 1 (2002): 32–60. http://dx.doi.org/10.1163/15700660260048465.

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AbstractThis article argues that the beginning of the new millennium marks not the end of the missionary era but its high point. Critical changes have taken place in international development policy, resulting in a smaller role for the state and a greater role for non-state agencies, including NGOs. In Kenya, American evangelical missions constitute one of the most important of these groups, but their significance is overlooked, hence they are described as 'invisible'. The article examines the role of missions as implementers of the New Policy Agenda in Kenya, focusing on five organisations and their involvement in such matters as health care, AIDS, family planning and food security. It enriches our understanding of the contemporary role of mission-related Christianity in Africa, and explores the relationship between American evangelical missions and the international aid regime.

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ZINK, JESSE. "Lost Boys, Found Church: Dinka Refugees and Religious Change in Sudan's Second Civil War." Journal of Ecclesiastical History 68, no. 2 (January 9, 2017): 340–60. http://dx.doi.org/10.1017/s0022046916000683.

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The experience of young male Dinka refugees during Sudan's second civil war (1983–2005) illustrates the connections between religious change, violence and displacement. Many of the ‘unaccompanied minors’ who fled to camps in Ethiopia and then Kenya moved decisively towards Christianity in the years during which they were displaced. Key variables were the connection between education and Christianity, the need for new structures of community, and the way in which the Church offered a way to make sense of the destruction of civil war. As the war ended, many former refugees returned to their home regions as Christian evangelists, leading to further religious change. Their case parallels other mass conversion movements in African Christian history but takes place in a post-colonial context of civil war.

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Ethe, Kamuyu-Wa-Kang. "African Response to Christianity: A Case Study of the Agikuyu of Central Kenya." Missiology: An International Review 16, no. 1 (January 1988): 23–44. http://dx.doi.org/10.1177/009182968801600102.

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This article explores the religious, cultural, and political dynamics of the Agikuyu response to Christianity from 1900–1950. The article is divided into five sections. In the first section the author briefly traces the theological ideas which prevailed in Europe in eighteenth and nineteenth centuries and how these ideas led to the rise of the Evangelical Missionary Movement. The second section deals with the initial contact made by Europeans and missionaries with the Agikuyu. The third section explores the nature of the Agikuyu religion and culture and the missionary response to that religion and culture. The fourth section discusses the Agikuyu response to missionary reaction to their beliefs and practices with particular reference to the Agikuyu initiation rite which was central to their belief system. The Agikuyu response led to the development of independent churches and schools. These churches and schools were later utilized to politicize the African masses on the evils of missionary Christianity and colonialism. In the fifth section the author briefly analyzes the three groups which emerged out of this Christian response. He concludes that the Karing'a group can be considered as a good case study of how churches in Africa can develop a new theology which encompasses African ontological understanding of God, man, and the universe.

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Deacon, Gregory. "Driving the Devil Out: Kenya’s Born-Again Election." Journal of Religion in Africa 45, no. 2 (November 20, 2015): 200–220. http://dx.doi.org/10.1163/15700666-12340042.

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Neo-Pentecostal or born-again language and understandings are highly prominent in Kenya. They were especially visible during the general election of 2013 in which the victorious Jubilee coalition campaigned using a narrative according to which the nation was being washed clean of past sins, redeemed, and born again. This was attractive to and reflected the desires of Kenyans seeking to move beyond the horrors of the postelection violence that occurred in 2007-2008. This provides an invaluable lens for conceptualising current Kenyan understandings of African Christianity and how these relate to politics and contemporary socioeconomic conditions. More specifically, this paper argues that in 2013 a popular desire for health and wealth, and deference to authority came together with personal but abstract repentance and forgiveness narratives. This contributed to a peaceful election but restricted the means through which criticism might be voiced and helps to maintain structural inequality and impunity.

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Kamaara, Eunice. "Towards Christian National Identity in Africa: A Historical Perspective to the Challenge of Ethnicity to the Church in Kenya." Studies in World Christianity 16, no. 2 (July 2010): 126–44. http://dx.doi.org/10.3366/swc.2010.0002.

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Ethnic conflicts characterise much of Africa today. While Christian values are expected to foster national cohesion and identity, more often than not, Christianity has provided a convenient and effective rallying point around which ethnic conflicts are mobilised. This writer adopts a historical perspective to interrogate negative ethnicity and the Church in Africa using illustrations from Kenya. She challenges the Church to ‘re-route’ its mission for ‘love, justice and real humanity lived by Christ and based on him’ (Okolo).

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Barasa Simiyu, Japheth, Ruth Imbuye, Susan Wandukusi, Patrick Barasa, David Loeseps Risper Konzolo, John Masinde, Stephen Mukubuyi, Patrick Olutwati, and Florance Chemayiek. "THE EFFECTS OF WESTERN CHRISTIANITY AND AFRICAN TRADITIONAL RELIGION ON CULTURAL AND MORAL DEVELOPMENT IN TRANS NZOIA COUNTY, KENYA." International Journal of Advanced Research 8, no. 11 (November 30, 2020): 1169–76. http://dx.doi.org/10.21474/ijar01/12114.

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The purpose of this study was to establish effects of Western Christianity and African Traditional Religion on moral and cultural development of the people of Trans Nzoia County. Morals and core values play a very important role in the upbringing of the youth in any given community in any given Geographical part on this planet. The study will be guided by the following objectives: Establish effects of Christianity on moral development, Determine effects of African Traditional Religion on moral development, Compare and contrast effects of moral development of Western Christianity and African Traditional Religion and to determine the role played by morals and core values in both Christianity and African Traditional Religion. Mixed Research method combined both qualitative and quantitative was employed in the study to unearth the hidden truth underlying in the study. The target population was 500 people which gave a sample size of 50Bishops and Pastors of 50 Churches. The researcher employed purposive and simple random sampling techniques. The researcher used two guiding theories in the study: the theory of Atonement on the Christian part and the theory of dual allegiance on the part of African Traditional Religion. Data was collected by use of Questionnaires and Interview schedules. The raw data was analyzed and descriptively availed for facilitation of research objectives and research questions. Computer program SPSS was employed to give the final accurate and precise results of Research findings. The findings indicate that the intrusion of foreign cultures in Trans Nzoia County has helped water down the quality of African morals on one part and the other part there is improvement on cultural and core values of the people of Trans Nzoia County. The conclusion on the same is that since communication and mobility has been so much developed in these resent times, it is easy for people from different parts of the world to meet and interact at any time at any given Geographical zone on the planet. The study recommends that the citizens of Trans Nzoia should be careful enough in considering the kind of morals to be applied in this county since the county is an Agricultural hub where people from different parts of the Earth converge either for commercial purposes or for learning Agri-business techniques.

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Williams, Beth Ann. "Mainline Churches: Networks of Belonging in Postindependence Kenya and Tanzania." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 255–85. http://dx.doi.org/10.1163/15700666-12340140.

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AbstractChristian churches are not abstract or ethereal institutions; they impact people’s daily decisions, weekly rhythms, and major life choices. This paper explores the continued importance of Lutheran, Presbyterian, and Anglican church membership for East African women. While much recent scholarship on Christianity in Africa has emphasized the rising prominence of Pentecostalism, I argue that historic, mission-founded churches continue to represent important sources of community formation and support for congregations. Using oral interviews with rural and urban women in Nairobi and northern Tanzania, I explore the ways churches can connect disparate populations through resource (re)distribution and shared religious aesthetic experiences. Moving below the level of church institutions, I focus on the lived experiences and motivations of everyday congregants who invest in religious communities for a range of material, interpersonal, and emotional reasons that, taken together, help us understand the ongoing importance of mainline churches in East Africa.

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Chetambe, Everlyne, Boaz K. Onyancha, and Joshua O. Ayiemba. "The Influence of Christianity and Modernity on Youth Sexuality in Kisii Central Sub-County, Kenya." Greener Journal of Social Sciences 7, no. 2 (May 20, 2017): 015–21. http://dx.doi.org/10.15580/gjss.2017.2.041917052.

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Klinken, Adriaan van. "The Street is My Pulpit: Hip Hop and Christianity in Kenya, written by Ntarangwi, Mwenda." Journal of Religion in Africa 48, no. 3 (December 5, 2018): 287–89. http://dx.doi.org/10.1163/15700666-12340145.

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Njoh, Ambe J., Erick O. Ananga, Julius Y. Anchang, Elizabeth MN Ayuk-Etang, and Fenda A. Akiwumi. "Africa’s Triple Heritage, Land Commodification and Women’s Access to Land: Lessons from Cameroon, Kenya and Sierra Leone." Journal of Asian and African Studies 52, no. 6 (January 10, 2016): 760–79. http://dx.doi.org/10.1177/0021909615612121.

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Women have less access to land than men in Africa. Previous analyses have typically identified African indigenous culture as the problem’s exclusive source. With Cameroon, Kenya and Sierra Leone as empirical referents, an alternative explanation is advanced. Here, the problem is characterized as a product of Africa’s triple heritage, comprising three main cultures, viz., African indigenous tradition, European/Christianity and Arabia/Islam. The following is noted as a major impediment to women’s access to, and control of, land: the supplanting of previously collective land tenure systems based on family or clan membership by ‘ability-to-pay’ as the principal determinant of access to land.

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Stinton, Diane. "Jesus—Immanuel, Image of the Invisible God: Aspects of Popular Christology in Sub-Saharan Africa." Journal of Reformed Theology 1, no. 1 (2007): 6–40. http://dx.doi.org/10.1163/156973107x182613.

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Widespread evidence indicates that Jesus Christ holds a most prominent place in popular cultures across Africa south of the Sahara. In the present article, empirical data generated through qualitative research in Kenya, Ghana, and Uganda serve to illustrate similar phenomena attested across the continent. Initial description and subsequent theological analysis highlight two central aspects of these Christologies: Jesus as Immanuel—God with us—in Africa, and Jesus as the "image of the invisible God" (Col. 1:15). Following a summary overview of Christological images in Africa, conclusions point out their significance to contemporary Christianity, particularly regarding the intrinsic relation between popular and academic theologies.

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Pickens, George F. "Book Review: Prophetic Christianity in Western Kenya: Political, Cultural and Theological Aspects of African Independent Churches." Missiology: An International Review 37, no. 3 (July 2009): 417–18. http://dx.doi.org/10.1177/009182960903700313.

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Ronoh, Thomas Kipkorir, and Anthony K. Sang. "Contribution of Early Missionaries to the Expansion and Management of Education in Colonial Kericho, Kenya, 1901-1962." World Journal of Social Science Research 4, no. 1 (February 13, 2017): 82. http://dx.doi.org/10.22158/wjssr.v4n1p82.

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The paper critically analyzed the contribution of the early missionaries to the expansion and management of education in colonial Kericho of Kenya. Arguably, it extensively utilized structural functionalism and dialectical materialism theories as organizing frameworks as well as guided the conceptualization of data analysis and interpretation. As aptly articulated in this paper, the close association of Christianity and education among the local Kipsigis of Kericho cannot be overemphasized, for it was through the innumerable schools established by both Protestant and Roman Catholic missionaries that many Kipsigis came into contact with Christianity. In fact, school was the church in many parts of Kipsigis. The Christian missionaries therefore saw the school as a key institution, being the most reliable means for membership recruitment and for creating self-perpetuating congregations whose members would ensure the survival of Christianity. Education and evangelization were so closely linked that for, many parts of Kipsigis, the pitching of the missionary tent was synonymous with the establishment of a school. Among the inhabitants of Kericho, as elsewhere in Kenya, the missionaries preceded the administrators and settlers. Education was the inevitable concomitant of Christian proselytisation, since the ability to read the Bible was fundamental. But from the onset, it had been recognized that the principal actor in conversion would have to be the locals themselves. The missionary education was thus intended to prepare the locals in Christian dogma and to ensure that the students observed proper Christian principles. The education also aimed at discouraging the extended family system, encouraging individualism, abolishing polygamy and more so female circumcision. The Christian missionaries had entered Kericho region with a purpose of preaching the Gospel of Christ, but when they realized that illiteracy among the local inhabitants especially the Kipsigis was a serious hindrance to their enterprise they picked up pen and book to spread Western education. This education was geared to serving their interests - basically evangelism. They achieved this by trying to reach out to the locals i.e. the Kipsigis through elementary schools in the villages. Largely, they taught elementary education aimed at producing cheap but literate manpower. On the other hand, the early converts saw education as a sure way of bridging the cultural gap between them and the Europeans who appeared to represent a superior type of human being and this synthesis found its fulfillment within the realm of dialectical materialism framework.

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Shadrack Chebet Rotich. "A Review of the History of the Kalenjin Bible Translation." Editon Consortium Journal of Arts, Humanities and Social Studies 2, no. 1 (January 30, 2020): 153–58. http://dx.doi.org/10.51317/ecjahss.v2i1.110.

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This paper is a review of the history of the Kalenjin bible translation in Kenya. History has proved that the word of God both in verbal and in written form has made a visible practical impact in the Kalenjin community in her whole spheres of life: spiritually, socially, intellectually, morally, and economically. Christianity is not to be hidden or made complicated rather it should be accessible and available to all people as Sim in 1999 points out that “Christianity is open to the translation of its scriptures” (p.130) for everyone to be able to read and understand. In order for us to know more about God, he purposefully revealed himself to us through the Holy Scriptures. The Kalenjin people are among the people of God, and they too want to relate and fellowship with God. Hence, we should have the scriptures in their language and more so their dialect. This research paper was based on an interview from Pastor Edwin Suter, who is currently involved in Kalenjin Bible translation based in Eldoret (BTL). Therefore, in this paper, I will briefly explain about the Kalenjin people, an overview of the history of the translation of Kalenjin Bible, some factors necessitating translation, the impacts and finally conclude by giving some recommendations.

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Gathogo, Julius. "JOHANA NJUMBI (1886â€“1991): THE PIONEER AFRICAN LEADER IN MUTIRA MISSION." Oral History Journal of South Africa 1, no. 1 (September 23, 2016): 74–95. http://dx.doi.org/10.25159/2309-5792/1596.

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The article sets out to retrieve the critical role of the pioneer African clergyman, Johana Njumbi (1886â€“1991), in the Mutira mission of Kirinyaga, Kenya. Despite the death of the first wife in 1921, and the second one in 1952, Njumbi surged on to provide leadership in the new socioreligious dispensation following the introduction of Christianity in the first half of the 20th century. His stewardship is seen in his emphasis on â€˜modernâ€™ education, farming and medical services. As Mutira mission marked one hundred years of missionary Christianity (1912â€“2012), in August 2012, it is imperative to assess the pedigree and the religious-social life times of the key character who contributed immensely in mid-wifing Christianity and modern education in an area hitherto unknown in the map of the world. In so doing, Njumbi catapulted the desolate hills and valleys of Mutira mission into greater heights of human progress. As the area produced its second Bishop, Joseph Karimi Kibucwa, in December 2012, after Daniel Munene Ngoru proceeded to his retirement upon reaching the mandatory retirement age of 65, one cannot fail to see the fruits of the pioneer clergy who persuaded the reluctant locals to â€˜accept the white manâ€™s religion and education as our ownâ€™ under difficult circumstances. In other words, did Njumbiâ€™s leadership leave a lasting legacy in Mutira mission? Does the maternal role of Canon Njumbiâ€™s wife, Agness Wambui (1914â€“1952), have any relevance for African motherhood today? The materials in this article are gathered mainly through oral interviews, reading of extensive literature and archival sources.

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Okesson, Gregg A. "‘Drinking Chai with a Sociologist’: Review Article for Christianity, Politics and Public Life in Kenya, by Paul Gifford." Transformation: An International Journal of Holistic Mission Studies 29, no. 1 (January 2012): 15–29. http://dx.doi.org/10.1177/0265378811427984.

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Munyao, Martin. "Migration, Interfaith Engagement, and Mission among Somali Refugees in Kenya: Assessing the Cape Town Commitment from a Global South Perspective One Decade On." Religions 12, no. 2 (February 18, 2021): 129. http://dx.doi.org/10.3390/rel12020129.

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In the last decade, since the Third Lausanne Congress on World Evangelization (2010) in Cape Town, South Africa, the world has significantly changed. The majority of the world’s Christians are located in the Global South. Globalization, conflict, and migration have catalyzed the emergence of multifaith communities. All these developments have in one way or another impacted missions in twenty-first-century sub-Saharan Africa. As both Christianity and Islam are spreading and expanding, new approaches to a peaceful and harmonious coexistence have been developed that seem to be hampering the mission of the Church as delineated in the Cape Town Commitment (2010). Hence a missiological assessment of the Cape Town Commitment is imperative for the new decade’s crosscutting developments and challenges. In this article, the author contends that the mission theology of the 2010 Lausanne Congress no longer addresses the contemporary complex reality of a multifaith context occasioned by refugee crises in Kenya. The article will also describe the Somali refugee situation in Nairobi, Kenya, occasioned by political instability and violence in Somalia. Finally, the article will propose a methodology for performing missions for interfaith engagement in Nairobi’s Eastleigh refugee centers in the post Cape Town Commitment era. The overall goal is to provide mainstream evangelical mission models that are biblically sound, culturally appropriate, and tolerant to the multifaith diversity in conflict areas.

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Ludwig, Frieder. "Gifford, Paul, Christianity, Politics and Public Life in Kenya. London: Hurst & Co., 2009. 296pp. Pbk. ISBN: 9781850659358. £17.99." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 11, no. 1 (February 19, 2012): 109–11. http://dx.doi.org/10.1558/ptcs.v11i1.109.

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Kwateng-Yeboah, James. "Traditional Churches, Born Again Christianity, and Pentecostalism: Religious Mobility and Religious Repertoires in Urban Kenya, by Yonatan N. Gez." Pneuma 41, no. 3-4 (December 9, 2019): 577–79. http://dx.doi.org/10.1163/15700747-04103019.

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Vähäkangas, Mika. "Christianity, Politics and Public Life in Kenya. By Paul Gifford. London, Hurst & Company 2009. Pp. 283 + x. $90.00." Mission Studies 27, no. 2 (2010): 271–72. http://dx.doi.org/10.1163/157338310x537590.

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Kagwima, Hezron Mwangi, Josiah Otieno Osamba, and Josia Kinyuga Murage. "CHRISTOLOGIES AMONG THE CHRISTIANS OF NDIA IN KIRINYAGA WEST SUB-COUNTY OF KENYA." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 59–78. http://dx.doi.org/10.18784/analisa.v3i1.596.

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The study evaluated Christologies among the Christians of Ndia, Kirinyaga West sub-county, Kenya. The objectives of the study were: to explore ontological Christologies; to investigate popular soteriological Christologies; to establish social, political and economic functional Christologies among Ndia Christians and; to examine the question of Christodicy in Ndia Christianity. 232 Christians were randomly selected to participate in the study. Questionnaires were issued to the participants. A 95.45% response rate was realized. Data was analyzed using descriptive statistics. The data showed that ontological Christologies among the Ndia Christians ignored the humanity of Jesus and elevated him to the position of the traditional Gikuyu deity, Ngai, while soteriological Christologies were well balanced. Functional Christologies and the question of Christodicy were too spiritualized and Satan was given too prominent a position such that devil worship could result from glorification of Satan as a very powerful being who is able to oppose and cause Jesus to fail in his duties. The study recommends that churches in Ndia should teach sound doctrinal positions emphasizing on the humanity of Jesus, encourage people to appreciate the relationship between work and wealth and medicine and healing, avoid giving Satan a prominent position and to reinterpret the Gikuyu deity,Ngai, to take the place of God-the-Father as opposed to the place of God-the-Son for construction of a “wholesome” Gikuyu theology. The study will be useful to social workers, scholars, churches and government agencies working with the Ndia.

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Ambani, John Osogo. "Africa and the Decolonisation of State-Religion Policies." Brill Research Perspectives in Comparative Discrimination Law 4, no. 2 (March 1, 2021): 1–76. http://dx.doi.org/10.1163/24522031-12340009.

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Abstract This volume in the Brill Research Perspectives in Comparative Discrimination Law addresses religion, the State and discrimination. The long history of state-religion interaction has yielded four main interface models: the religious state; the state with an established religion; the antireligious state; and the secular state. African states have drawn from these four models when struggling to manage state-religion relations. This volume argues that the African countries studied here, Kenya, Nigeria and Uganda, apply the concept of state-secularism without having their triple heritage, which encompasses African religion, Islam and Christianity, in contemplation. This volume proposes that the best way to realise the full flowering of the triple heritage is to erect the three pillars of Charles Taylor’s definition of state-secularism, which in this case should entail i) the freedom to have and to manifest religious beliefs, ii) equal treatment of religion, and iii) and efforts toward an all-inclusive state identity.

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Wild-Wood, Emma, Liz Grant, Babatunde Adedibu, Alan Barnard, Aloys Ojore, and Yossa Way. "The Public Role of Churches in Early Responses to COVID-19 in Africa: Snapshots from Nigeria, Congo, Kenya and South Africa." Studies in World Christianity 27, no. 1 (March 2021): 65–84. http://dx.doi.org/10.3366/swc.2021.0326.

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The public role of Christianity in Africa has gained increased attention from scholars. This article gives four snapshots of the responses of churches to COVID-19 in Africa in the early weeks of disease spread on the continent. In many countries, churches are at the forefront of formal and informal health delivery and disease control, through medical services and faith healing. An examination of different approaches of Christian communities to the pandemic shows the influence and the limits of Christian action as governments acted quickly to reduce the spread of COVID-19. Using research methods (remote interviews and surveys, and analysis of authors' own denominations or congregations) consonant with physical distancing measures, the authors observed Churches attempting to carry out their mission as measures were put in place to arrest disease. They maintained worship services, moving them online. They helped Christians make sense of the pandemic and offered themselves as repositories of public trust. In some cases, however, they were less successful than they wished in carrying out their social responsibility because many of their institutions were closed as part of the measures to restrict the spread of disease.

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Imperato, Pascal James. "Paul Tablino. Christianity Among the Nomads: The Catholic Church in Northern Kenya. Nairobi: Paulines Publications Africa, 2004. 312 pp. Available from Paulines Publications Africa, P.O. Box 49026, Nairobi, GPO, Kenya. Illustrated. Maps. Biographical Notes. References. Index. 600KS. Paper." African Studies Review 48, no. 1 (April 2005): 231–32. http://dx.doi.org/10.1353/arw.2005.0016.

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Ndi Okalla, Joseph-Marie. "The Arts of Black Africa and the Project of a Cfmstian Art." Mission Studies 12, no. 1 (1995): 277–84. http://dx.doi.org/10.1163/157338395x00312.

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AbstractThis essay is in honour and in memory of the late Prof. Dr. Engelbert MVENG Sf. Born in Cameroon on May 9, 1930, Fr. Mveng has been found murdered in Yaoundé on April 23, 1995 before he would turn 65 years old. In the last thirty years, he was professor at the University of Yaoundé/Cameroon, Department of History. As a historian and theologian, he has enormous contributions to African culture and history, especially in the realm of cultural and religious anthropology as well as in iconology, which have won a wide acclaim. The internationally renowned artistic work of Fr. Mveng which can be found in different churches, chapels and educational centers the world over, underlines the iconographic contribution of Africa to the world and to Christianity. See, for example: Our Lady of Africa in the Basilica of the Annunciation in Nazareth/Israel; the Jesuit Hekima College in Nairobi/Kenya; Uganda Martyrs Altar at Libermann, Douala/Cameroon; Our Lady of the Yaoundé Cathedral/Cameroon; the decoration of the chapel of the Catholic University of Central Africa, Yaoundé/Cameroon ... and various centers in Africa and in the United States ... I have presented the first version of this essay on the occasion of a visit of John Paul II to Cameroon. I enclose a selected bibliography of the writings of Fr. Engelbert Mveng.

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Kustenbauder, Matthew. "Gifford, Paul, Christianity, Politics, and Public Life in Kenya, New York, Columbia University Press, 2009, 276 pp. 978 0 231 15442 0, US $90 (hard cover)." Journal of Religion in Africa 42, no. 1 (2012): 76–78. http://dx.doi.org/10.1163/157006612x634018.

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Asamoah-Gyadu, J. Kwabena. "Prophetic Christianity in western Kenya. Political, cultural and theological aspects of African independent Churches. By Marko Kuhn. (Studies in the Intercultural History of Christianity, 144.) Pp. xx+336. Frankfurt-am-Main: Peter Lang, 2008. £41.90 (paper). 978 3 631 57026 5; 0170 9240." Journal of Ecclesiastical History 62, no. 1 (December 14, 2010): 202–3. http://dx.doi.org/10.1017/s0022046910002745.

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Peck, RaShelle R. "Mwenda Ntarangwi. The Street is My Pulpit: Hip Hop and Christianity in Kenya. Urbana: University of Illinois Press, 2016. xx + 180 pp. Photographs. Bibliography. Index. $25.00. Paper. ISBN: 978-0252081552." African Studies Review 62, no. 2 (November 28, 2018): E16—E18. http://dx.doi.org/10.1017/asr.2018.119.

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Knighton, Ben. "Review: Marko Kuhn Prophetic Christianity in Western Kenya: Political, cultural and theological aspects of African Independent Churches Frankfurt: Peter Lang, 2008. 328 page. ISBN 978-3-631-57026-5 Paperback." Transformation: An International Journal of Holistic Mission Studies 27, no. 4 (September 14, 2010): 295–96. http://dx.doi.org/10.1177/02653788100270040708.

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Kimani, Gitonga P., James E. Otiende, and Augustine M. Karugu. "The Ideology of the German Neukirchen Mission and Its Implication on Education in Tana River County, Kenya 1887-1986." International Journal of Learning and Development 10, no. 3 (September 18, 2020): 43. http://dx.doi.org/10.5296/ijld.v10i3.17715.

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This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save for the GNM which hang on and continued with evangelization and education. Consequently, there is need to look at the ideology of the GNM that influenced its resolve to persist in an area shunned by its contemporaries. An understanding of GNM’s ideology would come in handy in helping to improve education standards in the area bearing in mind that the same problems that bedeviled the region have to a large extent remained to date The study had three objectives which were: to identify the educational institutions opened by the GNM in Tana River County 1887-1986; to establish the hardships experienced by the GNM in Tana River County in the period 1887-1986 and to examine the ideology which influenced GNM’s activities in Tana River County in the period 1887-1986. The time frame was 1887 to 1986. This period covers the time the GNM arrived in Tana River to the year the first secondary school was established at Ngao i.e 1986. Ngao served as GNM’s mission base or station since the arrival of the missionaries in the region. The study was historical in nature and utilized a historical research design. Sources of data were both primary and secondary sources. Primary sources were mainly drawn from the Kenya National Archives (KNA) and schools and churches in Tana River. Document analysis was also utilized as a data collection method. The research instruments were interview schedules and Focus Group Discussions (FGDs). Respondents to these research instruments were retired educationists, civil servants and politicians, church leaders and village elders selected through purposive and snowball sampling techniques; all totaling 33. Collected data was analyzed through qualitative and quantitative methods while documents were analyzed through external and internal criticism. The study found out that the GNM established 31 primary schools 28 of which are still operational. The GNM missionaries experienced several challenges among them deportation during the two World Wars, frequent Somali attacks, floods, poor transport network, malaria infections and inadequate finances. The ideology was examined under five perspectives namely The Great Commission, Faith Mission, Reformed Theology, Social Darwinism and Socio-Political and Economic view point. The study recommends improvement of road and school infrastructure, investing more on Technical and Vocational Education and Training (TVET) institutions, opening of a secondary school wing in every primary school, delocalization of teachers and establishment of an institution of higher learning in the area.

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Gathuo, Shiko. "Paul Gifford. Christianity, Politics and Public Life in Kenya. New York: Columbia University Press; London: C. Hurst & Co, 2009. 251 pp. Maps. Cartoons. Notes. Bibliography. Index. $90.00. Cloth. £17.99. Paper." African Studies Review 53, no. 3 (December 2010): 171–73. http://dx.doi.org/10.1017/s0002020600005850.

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Healey, Joseph G. "Now it is Your Turn: East Africans Go in Mission." Missiology: An International Review 31, no. 3 (July 2003): 349–66. http://dx.doi.org/10.1177/009182960303100307.

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This study presents a wide variety of data and examples on East African (Kenyan, Tanzanian, and Ugandan) Catholic missionaries going to other places in their own country, to other countries in Africa, and to other continents. The increasing number of African priests, Brothers, Sisters, and laypeople being sent throughout the world is striking and has important ramifications for the future shape of global Catholicism and global Christianity. The letters (including personal testimonies) from Kenyan missionaries around the world are a source of narrative missiology. Like the famous mission diaries of old, these letters portray both the personal struggles and the searching of the African missionaries themselves and the methods of their missionary evangelization.

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Fulljames, Peter, and Leslie J. Francis. "The Measurement of Attitudes toward Christianity Among Kenyan Secondary School Students." Journal of Social Psychology 127, no. 4 (August 1987): 407–9. http://dx.doi.org/10.1080/00224545.1987.9713725.

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MALOBA, W. O. "CHRISTIANITY IN COLONIAL KENYA The Life of Charles Muhoro Kareri. By CHARLES MUHORO KARERI. Edited with an Introduction by DEREK R. PETERSON. Translated by JOSEPH KARIUKI MURIITHI. Madison WI: The African Studies Program, University of Wisconsin–Madison, 2003. Pp. xix+104. $17 (ISBN 0-942615-53-0)." Journal of African History 45, no. 2 (July 2004): 343–44. http://dx.doi.org/10.1017/s0021853704399445.

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Fulljames, Peter, and Leslie J. Francis. "The Influence of Creationism and Scientism on Attitudes towards Christianity among Kenyan Secondary School Students." Educational Studies 14, no. 1 (January 1988): 77–96. http://dx.doi.org/10.1080/0305569880140108.

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AKOMBO, DAVID O. "Music in Kenyan Christianity: Logooli Religious Song by Jean Ngoya Kidula Bloomington, IN: Indiana University Press, 2013. Pp. 312. £19·99 (pbk)." Journal of Modern African Studies 53, no. 1 (February 12, 2015): 137–38. http://dx.doi.org/10.1017/s0022278x15000099.

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Bethke, Andrew-John. "Music in Kenyan Christianity: Logooli Religious Song. Jean Ngoya Kidula. 2013. Bloomington: Indiana University Press. 17 bw illus., 53 music exs, index, 312pp." African Music: Journal of the International Library of African Music 9 (2014): 149–51. http://dx.doi.org/10.21504/amj.v9i4.1892.

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Gathogo, Julius M. "The Leven House Factor in the Birth of Digo Mission and Christian Empire in East Africa." Studia Historiae Ecclesiasticae 46, no. 1 (September 4, 2020). http://dx.doi.org/10.25159/2412-4265/5004.

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Leven House, as it exists in the 21st century in Mombasa city of Kenya, remains one of the most historic buildings in eastern Africa. In our focus on both the birth of the Christian Empire in East Africa (that stretches from the Kenyan Coast to the Democratic Republic of Congo), and the Digo Mission that began in 1904, Leven House becomes a critical issue. As the Anglican Diocese of Mombasa commemorated 114 years of the Digo Mission (1904â€“2018) in December 2018, serious issues emerged regarding the birth of Protestant Christianity in the region. One of the issues is the nature of English missions during the 19th and 20th centuries in Africa, where the Christian symbol of the flag was preceded by the British flag. The second issue is the nature of Arabic civilisation on the East African coast, which went hand-in-hand with the spread of Islam. Third is the conflict among the three ruling Omani dynasties (Yorubi, Busaidi, and Mazrui) as one major factor that ironically favoured Christian missions in eastern Africa. Fourth is the role of Mazrui-Omani Arabs, a Muslim society, in midwifing Christianity in East Africa. Was Christianity in East Africa mid-wifed by Mazrui-Omani Arabs via their provision of Leven House to the British soldiers in 1824? Was the feuding of the three Arab Omani clans a blessing in disguise that aided the establishment of the British Empire and the Christian missions that went hand-in-hand? In its methodology, the article historicises the issues at hand in order to retrace the events that paved ways for the establishment of the Christian Empire and the Digo Mission in particular. In a nutshell, the problem statement is: What is the role of Leven House in the establishment of the Digo Mission in particular, and Christian Empire in general?

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Shitambasi, Sumba B. "Effect of Christian Related Music on Choice of Music as a Study Subject by Muslim Students in Mombasa County, Kenya." International Journal Of Scientific Advances 2, no. 3 (2021). http://dx.doi.org/10.51542/ijscia.v2i3.30.

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The purpose of this study was to evaluate the content of the secondary school music curriculum to establish the effect of the presence of Christian related music in the curriculum on the choice of Music as a study subject by Muslim students in Mombasa County, Kenya. The study used a survey research design. The sample population consisted of 27 participants as follows: 2 music teachers, 8 students, 8 parents, 1 Kenya Institute Curriculum Development Officer at the national level, 1 Quality Assurance and Standard Officer and 7 career masters. Data was collected through questionnaires, interviews and focus group discussion, which was analysed using both qualitative and quantitative methods. Findings show that Christian beliefs compete with Islamic beliefs thus Muslim students find it offensive to pursue the subject and learn Christian related music and values therein. In conclusion, Christianity and Islamic beliefs are two dominant religions that are competing rather than complementing religions; Muslim students find it hard to pursue music subject due to the elements of Christian related music in the curriculum. The study recommends that the choice of music subject by Muslim students is dependent on the provision of Islamic music in the music curriculum and must be incorporated to attract their enrolment.

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Maseno, Loreen. "Eschatological Prophecies before and during Covid-19:Female Pentecostal-Charismatic Preachers Self-Legitimation through Prophecy in Kenya." Religion, ethics and communication in the era of the COVID-19 pandemic, no. 102(2) (May 2021). http://dx.doi.org/10.46222/pharosjot.102.21.

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The paradoxical liberating but limiting impact of Pentecostal Christianity on women is wellknown (Attanasi, 2013; Brusco, 2010). Female Pentecostal-Charismatic (PC) preachers are asserting themselves in Africa. However, not all female PC preachers lay claim to having a prophetic calling. Even fewer African female PC preachers proceed to share their prophecies through various fora and medium which in turn meet unique African interests. Self-asserting female PC’s negotiate their claims to religious leadership or power at different levels by way of prophecies (Cox, 1995). The Covid-19 virus was identified as causing a cluster of pneumonia and deaths in Wuhan city in China on 31st December 2019. It has spread across the world and Kenya has not been spared of its deadly impact. This paper draws from empirical studies on a female PC leader in Kenya, Jane Ndegwa1 of Hope Evangelistic Ministries (HEM)2 and analyses select prophetic pronouncements and communication given from 2016 to 2021. Analysis is based on the concepts of modes of self-legitimation in a field of power, African eschatological hopes, Invasive versus non-invasive prophecy, Eschatological prophecy and the eschatological community. Findings indicate that Ndegwa’s prophecies subvert the established symbolic priestly order, and challenge the legitimacy of other priests to establish her place in the narrative of herself as prophetess and as part of her identity and self-legitimation. HEM prophecies which are mostly non-invasive bring the hearers into an eternal presence which when experienced in the now, activate an eternal, eschatological dimension and eschatological community while at the same time, her prophecies show that present Covid-19 concerns in Africa have an eschatological dimension and must therefore not be relegated to the world to come.

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Journal articles on the topic 'Christianity – Kenya'

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