RP-Department of Philosophy and Religious Studies
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Browsing RP-Department of Philosophy and Religious Studies by Author "Gathogo, J.M."
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Item Black Theology of South Africa: Is this the hour of Paradigm Shift?(Equinox Publishing Ltd, 2007) Gathogo, J.M.The paper is based on the premise that the proposal for a shift of paradigm, from liberation to reconstruction, in the post apartheid South Africa and the post cold war Africa, was not received with great enthusiasm, among the practitioners of Black theology, as was widely expected. Could it be a quiet way of saying, “Look our concerns such as racism, poverty, land redistribution, deconstruction of patriarchy, fair redistribution of the national resources and now HIV/AIDS have not yet been achieved? Without ‘total freedom,’ can we really engage in a theology of reconstruction?” In attempting to address the above concerns, the paper surveys the historical background of Black theology. It also attempts to explore the philosophy behind the paradigm shifts in theo-social contexts in general – as it dwells on the crucial question on: Is it time to shift paradigms? In other words, who and what dictate the change of paradigm in the society of men and women in both the African traditional society and in the “modern” society?Item The challenge and reconstructive impact of African religion in South Africa today(Ebscohost, 2008-09) Gathogo, J.M.This essay assesses the resilience and the reconstructive impact of African religion in post-apartheid South Africa, especially with regard to the religiosocial reconstruction of the society. It also seeks to demonstrate that following the May, 2008, Afrophobic/xenophobic attacks, the influence of African religion is undergoing a litmus test. Its hypothetical setting has it that post-apartheid South Africa, like the rest of post-Cold War Africa, is in dire need of psychosocial reconstruction on all fronts. Consequently, the essay attempts to show that, despite the effects of so-called modernity, African religion deserves to be given a chance to engage in dialogue with other religious discourses, as its impact cannot be gainsaid. In particular, its impact on the multiracial society can have a double advantage to the entire nation. Indeed, the author argues, some of its concepts such as hospitality and Ubuntu not only can be exploited for the good of South Africa, but, more importantly, it can also be bequeathed to the rest of the world.Item The challenge of money and wealth in some East African Pentecostal Churches(2011-09) Gathogo, J.M.One of the most disturbing questions of our times in Eastern Africa, and Kenya in particular, is: has Christianity that began as a personal relationship with Jesus Christ, shifted to being material-minded? Are the modern churches willing to die for their people as in the case of the early church and as its Master did? Is it necessary for the African church in the 21st century to accept such a fate? In its methodology, the article surveys the place of wealth and the church from a historical perspective. It goes on to assess this in light of some Pentecostal churches such as Jubilee Christian Centre (JCC), Deliverance Church of Kenya (DCK), Maximum Miracle Centre (MMC), Redeemed Gospel Church (RGC) and Christ is the Answer Ministries (CITAM), among others. This article was researched through reading of extensive materials, interviews with church members, former members, church leaders, critics and sympathisers and through participant observation. While appreciating the new religio-social paradigm in ecclesiastical matters – where science and technology becomes an important component in the African churches of the 21st century, hence the money factor – the article seeks to show the need for a balance in the handling of church and personal finances. It also cautions about the need to avoid wholesale condemnations of churches, especially with regard to the question of wealth and money.Item The Development of Christian Education in Eastern Africa: Sampling Johannes Ludwig Krapf (1837-1872)(2013) Gathogo, J.M.Christian Education as in the Latin educatus sum is basically meant to nourish, to nurture, and to guide everyone into the truth of the Gospel; regardless of age, gender, denomination, status, and area of origin or background. In this paper, I intend to highlight how Christian Education (and theological education in general) was shaped and reshaped by the pioneer protestant missionary in Eastern Africa, Johannes Ludwig Krapf, in the 19th century. In his version of Christian or theological education, the article attempts to show how Krapf tried to carry out his role despite the challenges that he faced. These challenges included: rejections, threats to his life, and death of his wife and child due to tropical diseases. To this end, the article will attempt to show the importance of various methodologies in Christian/theological education. This includes: biblical translations, working closely with the locals and Use of Schools as Mediums of Christian/theological Education, among others. By retrieving the history of protestant Christianity as was propagated by Krapf, the article intends to demonstrate that the early theological education in Africa was problematic as its pioneers had to devise different approaches as the situation demanded. In its methodology, the article will start by surveying a historical overview of the Church as a teaching community from the first century CE, to the present. In turn, it will be able to demonstrate that even though there is room for improvement, Christian/theological education, in Africa today, has to follow in the same trajectory, as was propounded by Krapf and others.Item Diversity and Homogeneity in African Religious Discourses(2013) Gathogo, J.M.This article sets out to show that African theology can best be done by acknowledging the diversity and homogeneity of the African peoples. Indeed, African diversity is seen in the fact that there are plural religions such as ancestral African - a religion that is expressed diversely by over two thousand ethnic nationalities, Christianity which has the Roman Catholics, the independents, the new religious movements and the protestants; Islam which has Shia and Sunni; Hinduism and the smaller religious groups; multi-party political systems since the 1990s; the effect of colonialism which broadened the already existing diversity of the indigenous peoples through its various ways of orienting its subjects; hence the 21 st century Africa is divided into Francophone Africa, Lusophone Africa, Arabophone Africa, Anglophone Africa and so forth. Conversely, African homogeneity is best expressed in the concept of hospitality (ubuntu); where injury to one is seen as injury to all. In attempting to give a fair definition regarding who an African is, one requires addressing both the homogeneity and homogeneity of African peoples. The situation obtains because of the African religio-cultural histories and life patterns that have tended to define and redefine Africa. The presentation is done through desk top research where an extensive literature review was done. For its theoretical review, the paper has relied on Jesse Mugambi's works, which builds on the post-exilic motif in the Africa of the 21s1 century.Item Johana Njumbi (1886-1991): the Pioneer African Leader in Mutira Mission(Oral History Journal of Southern Africa (OHJSA), 2013-05-21) Gathogo, J.M.The article sets out to retrieve the critical role of the pioneer African clergyman, Johana Njumbi (1886-1991), in 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 socio-religios dispensation following the introduction of Christianity in the first half of the 20th century. His stewardship is seen in his emphasis on 'modem' education, farming and medical services. As Mutira mission marked one hundred years of missionary Christianity (1912-2012), in August 2012, it is imperative to assess the pedigree and the religiosocial life times of the key character who contributed immensely in mid-wifing Christianity and modem 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 age of 65, one cannot fail to see the fruits of the pioneer clergy who persuaded the reluctant locals to "accept the whiteman's religion and education as our own" under difficult circumstances. In other words, did Johana Njumbi's leadership leave a lasting legacy in Mutira mission? Does the maternal role of Canon Njumbi's wife, Agness Wambui (1914-1952), have any relevance for African motherhood today? The materials in tins article are gathered mainly through oral interviews, reading of extensive literature and archival sources.Item Mutira Mission (1907-2011): the birth of a Christian empire in East Africa(2012-10-18) Gathogo, J.M.The tiny Mutira village in the then Ndia Division, Kirinyaga County of Kenya, East Africa, began as a Church Missionary Society (CMS) station, between 1907 and 1908 after Rev AW McGregor bought land from the locals. The mission work could not however take place until the end of 1912, as resistance by some dissatisfied locals forced the European mission team to temporarily abandon Mutira mission and migrated to the neighbouring Kabare and Kigari missions. This article begins by surveying the political history of Kenya, from 1895 when it was made a British protectorate and from 1920 to 1963 when it was made a British colony, and also during its post independence times (1963 onwards). The article sets out on the premise that the birth of Christianity in Africa during the 19th and 20th centuries came after a painful labour. In other words, European missionaries, with the help of a few Africans, who midwifed this painful birth deserve our special attention, as it is through them that a Christian empire was born in Africa.Item Reconciliation Paradigm in the Post Colonial Africa: A Critical Analysis(Igentaconnect, 2012) Gathogo, J.M.The article sets out to stir up the debate on reconciliation project in the post colonial Africa. As we strategise on ways and means of delivering the promise of reconstruction, there is need to pay more attention on the reconciliation for individual and society. In other words, does reconciliation mean blanket forgiveness or reparation? How can we ensure that those who looted Africa account for their misdeeds without further complicating the situation? The article is set on the premise that even though there are many paradigms in African theology of the twenty-first century, minor paradigms (refer to reconciliation, liberation, inculturation, market-theology and charismatic among others) and the dominant paradigm (refer to reconstruction) are both critical in the holistic rebuilding of the post colonial Africa. This said; it is imperative to critically assess reconciliation as an important paradigm - as it runs concurrently with other paradigms in Africa today. In particular, are the Truth, Justice and Reconciliation Commissions taking place in various countries of the tropical Africa, since Tutu's South African sample of 1995, rooted in African cultural and religious heritage, and hence authentic? How can Africa go about her reconciliative phase?Item “Reconstructive Hermeneutics in African Christology,” Andrew Mellon Fellowship, 5th to 8th October 2010,(2012-06-27) Gathogo, J.M.Item Unsung Heroes and Heroines at Mutira Mission, Kenya (1907-2012)(2013) Gathogo, J.M.As the Anglican Church of Kenya, Kirinyaga Diocese, celebrated one hundred years of missionary Christianity in August 2012, a few heroes and heroines, in their struggle to liberate people from ignorance, poverty and other forms of "miasma" facing the people, were not given attention, or were even ignored altogether. The article sets out to retrieve the oralhistories of pioneer African Christians at Mutira Mission, particularly the early professionals who became beacons of light shining brightly for the area. Among these are Thomas Meero, the pioneer African teacher, mason, carpenter, evangelist, businessman, farmer and lay church leader, Reuben Kinyua Kaara, the pioneer African nurse, laboratory technician and lay church leader, and Tabitha Karingo, the first woman to defy cultural practices that are inimical to the dignity of women. Were their struggles not worth attention? What factors contributed to their becoming makers of history in the area? What challenges did they encounter? Does the modern generation have something to learn from their pioneering roles? Did the Mau Mau war of political independence in Kenya affect the smooth running of missionary work? Such concerns inform the nature of this article. The methodology in this article relies largely on oral interviews and archival sources.