Global ETD Search

1	The social influence of Islam in Kenyan society since 1963 Chiko, Wilson Mungoma January 2004 (has links) No description available.
2	Concepts of God in the traditional faith of the Meru people of Kenya Gitari, Marete Dedan 30 November 2006 (has links) This thesis covers the concepts of God in the traditional faith of Meru people but the background goes back to African traditional religion in general. Meru is located at the eastern part of Mount Kenya. The work begins with a literature review and field based on oral tradition, which indicates that Meru people came from northern Africa, moved to Canaan, Meroe, (south of Egypt) Meru-Arusha, Mombasa, and finally through Tana River to their present land. The Meru people also claim that they came along with all Bantus speaking communities in Eastern, Southern, and Central Africa. The thesis has seven chapters. The first one covers introduction and background, followed by the research plan and methodology (chapter two) Literature review (chapter three). The fourth chapter outlines the geography, migration and the various stages of becoming a human being. That fifth chapter consists of Meru traditional government and specialists. The sixth one describes the concepts of the Supreme Being in Meru traditional religion. The seventh chapter discusses the interaction of Meru traditional religion with Christianity and its implications. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology) Interfaith Relations Moral Theology Applied Theology Applied Ethics The Meru people of Kenya Christian Mission in Africa Traditional African Education Moral Education in Africa Traditional African Religion Concepts of God in Africa 299.69762 Meru (African people) -- Religion Kenya -- Religion Kenya -- Religious life and customs God (African religion) -- Attribute
3	Orthodox Christian dialogue with Bayore culture Akunda, Athanasius Amos M. 06 1900 (has links) Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History & Missiology / D.Th. (Missiology) Orthodox mission Orthodox Church Christian missions African Christianity Gospel and culture Inulturation Kenya African culture Bunyore Bunyore people Orthodox Church in Africa Patriarchate of Alexandria Mission and culture Cultural imperialism Mission and colonialism Kenya history 266.19495096762 Nyore (Kenyan people) -- Religion Christianity and culture -- Kenya Kenya -- Religion Missions -- Kenya
4	A comparative study of models of theological training for pastors and evangelists in Kibera informal settlement Wanzala, Patience Santa 07 1900 (has links) Nairobi is one of the fastest growing cities in Africa with an average of five hundred people coming to the city on a daily basis. More than seventy percent of these people end up living in the informal settlements. An appropriate model of theological training for church leaders needs to be developed, so as to equip them to work with congregations and communities within the informal settlements, to address the needs and potential of people living in the context of Kibera informal settlements and to bring about spiritual and material transformation in their midst. A qualitative and comparative study was undertaken and data was collected through semistructured interviews and focus group discussions. After interpreting the data, the researcher found out: The problems and needs of the community and challenges of church ministers in the informal settlements are enormous. It includes unemployment, poor housing and sanitation, and a general lack of resources to meet basic needs; as well as negative ethnicity, inadequate ministers‟ stipends and the dependence of church members on ministers.  The existing models of theological education have not effectively equipped church ministers to face these challenges in informal settlement ministry. The research study end by proposing a model that will enable church ministers‟ witness to the incarnation of Christ among marginalized people in the informal settlement of Kibera. This model of theological training will be informed by African, Freirian and Western approaches to education. It will aim to form, inform and transform the pastoral work of ministers in informal settlement contexts. / Christian Spirituality, Church History & Missiology / M.A. (Theology in Missiology: Specialization in Urban Ministry) Informal settlement Theological education Integrated theological training Pastoral ministry Urban ministry Minister Evangelist Models of education Context Context Incarnational mission Transformation Critical thinking African education Freirian education Western education Negative ethnicity Poor housing Basic needs Lack of resources Potential 230.0711 Pastoral theology -- Kenya -- Kibera Clergy -- Training of -- Kenya -- Kibera Kibera (Kenya) -- Religion
5	Concepts of God in the traditional faith of the Meru people of Kenya Gitari, Marete Dedan 30 November 2006 (has links) This thesis covers the concepts of God in the traditional faith of Meru people but the background goes back to African traditional religion in general. Meru is located at the eastern part of Mount Kenya. The work begins with a literature review and field based on oral tradition, which indicates that Meru people came from northern Africa, moved to Canaan, Meroe, (south of Egypt) Meru-Arusha, Mombasa, and finally through Tana River to their present land. The Meru people also claim that they came along with all Bantus speaking communities in Eastern, Southern, and Central Africa. The thesis has seven chapters. The first one covers introduction and background, followed by the research plan and methodology (chapter two) Literature review (chapter three). The fourth chapter outlines the geography, migration and the various stages of becoming a human being. That fifth chapter consists of Meru traditional government and specialists. The sixth one describes the concepts of the Supreme Being in Meru traditional religion. The seventh chapter discusses the interaction of Meru traditional religion with Christianity and its implications. / Systematic Theology and Theological Ethics / M.Th. (Systematic Theology) Interfaith Relations Moral Theology Applied Theology Applied Ethics The Meru people of Kenya Christian Mission in Africa Traditional African Education Moral Education in Africa Traditional African Religion Concepts of God in Africa 299.69762 Meru (African people) -- Religion Kenya -- Religion Kenya -- Religious life and customs God (African religion) -- Attribute
6	Orthodox Christian dialogue with Bayore culture Akunda, Athanasius Amos M. 06 1900 (has links) Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology) Orthodox mission Orthodox Church Christian missions African Christianity Gospel and culture Inulturation Kenya African culture Bunyore Bunyore people Orthodox Church in Africa Patriarchate of Alexandria Mission and culture Cultural imperialism Mission and colonialism Kenya history 266.19495096762 Nyore (Kenyan people) -- Religion Christianity and culture -- Kenya Kenya -- Religion Missions -- Kenya
7	A comparative study of models of theological training for pastors and evangelists in Kibera informal settlement Wanzala, Patience Santa 07 1900 (has links) Nairobi is one of the fastest growing cities in Africa with an average of five hundred people coming to the city on a daily basis. More than seventy percent of these people end up living in the informal settlements. An appropriate model of theological training for church leaders needs to be developed, so as to equip them to work with congregations and communities within the informal settlements, to address the needs and potential of people living in the context of Kibera informal settlements and to bring about spiritual and material transformation in their midst. A qualitative and comparative study was undertaken and data was collected through semistructured interviews and focus group discussions. After interpreting the data, the researcher found out: The problems and needs of the community and challenges of church ministers in the informal settlements are enormous. It includes unemployment, poor housing and sanitation, and a general lack of resources to meet basic needs; as well as negative ethnicity, inadequate ministers‟ stipends and the dependence of church members on ministers.  The existing models of theological education have not effectively equipped church ministers to face these challenges in informal settlement ministry. The research study end by proposing a model that will enable church ministers‟ witness to the incarnation of Christ among marginalized people in the informal settlement of Kibera. This model of theological training will be informed by African, Freirian and Western approaches to education. It will aim to form, inform and transform the pastoral work of ministers in informal settlement contexts. / Christian Spirituality, Church History and Missiology / M. A. (Theology in Missiology: Specialization in Urban Ministry) Informal settlement Theological education Integrated theological training Pastoral ministry Urban ministry Minister Evangelist Models of education Context Context Incarnational mission Transformation Critical thinking African education Freirian education Western education Negative ethnicity Poor housing Basic needs Lack of resources Potential 230.0711 Pastoral theology -- Kenya -- Kibera Clergy -- Training of -- Kenya -- Kibera Kibera (Kenya) -- Religion

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