http://repository.anu.ac.ke/handle/123456789/377 Browse within this collection. 2026-04-08T11:59:02Z http://repository.anu.ac.ke/handle/123456789/514 Christian-Muslim Dialogue with Particular Reference to Pentecostals and Muslims in Nairobi North District, Nairobi County, Kenya Kamau, Patrick Mburu Interfaith dialogue is becoming a household name in our global society within the context of religious pluralism. Christians and Muslims are widely spread across the globe commanding almost a half of global population. Some Christians, particularly among some Pentecostals view Muslims with distrust, apprehension and rivalry. In Nairobi, Kenya, features of mistrust, disharmony, and intolerance among Pentecostal churches toward Muslims have been witnessed and vice versa. The study explored Christian-Muslim dialogue with particular reference to Pentecostal Christians and Muslims in Nairobi, Kenya. It examines Biblical and Qur’anic teaching on Christian-Muslim dialogue. Integrated Inclusivism Conceptual Model of interfaith dialogue is discussed showing how various areas of convergence and divergence work. Constructive Christian-Muslim dialogue should take into consideration integrated inclusivism ideals such as shared theological concepts and values, socio-political and economic dialogue and divergent theological concept. The paper recommends that Pentecostals Christians and Muslims should not ignore Biblical and Qur’anic teachings. Overarching interfaith hindrances should be reduced in order to talk to each other in a respectful way. In conclusion, interfaith dialogue is the solutions for effective dialogue between Muslims and Pentecostal Christians in Nairobi, Kenya. 2018-12-01T00:00:00Z http://repository.anu.ac.ke/handle/123456789/512 Gift Mtukwa, “A Reconsideration of Self Support in Light of Paul’s Collections” Mtukwa, Gift Scholars have rightly recognized the importance of Paul’s collections and the fact that it is the one thing which he dedicated much of his time and energy. Paul’s collections reveal partly the economic relationship that existed among Pauline churches. The subversive nature of this collection is quite evident since Paul moves resources from subject to another subject. There is no doubt that it formed part of the glue that united various Christian congregations. This paper seeks to reconsider the call for the church (particularly the African church) to be self-supporting in light of Pauline collections. Since Paul did not write a treatise on money, we will rely on his undeveloped theology of finances, deciphered from his instructions to his fledgling churches to assist the poverty-stricken believers of Jerusalem. The Roman Empire’s economic systems will be used to illuminate the subversive nature of Paul’s practice in light of dominant culture. It is anticipated that the Pauline approach can liberate the church of Jesus Christ to use God’s resources wherever they are and wherever they are needed for God’s work. The study proposes that if Christian giving is properly done, it has the capacity to “equalize” our unequal world as resources will move from where they are to where they are most needed. Paul’s approach can free the African church to be missional just as the Pauline newly founded church communities. Texts Romans 15:25-32, 1 Cor. 16:1-4; 2 Cor. 8-9 2014-01-01T00:00:00Z http://repository.anu.ac.ke/handle/123456789/510 Ancestral Worship and the Church in Africa Mtukwa, Gift Even after one hundred and fifty years of Christian missions in Africa, the ancestral cult is still a reality. This is not only the case among the un-churched but among Christians as well. A good number of African Christians pledge allegiance to both the ancestors and Christ. Some sympathetic critics hold that there is no such thing as ancestral cult, but ancestral veneration-proper respect given to one’s elders. This position cannot stand the evidence taken from various African communities particularly those South of the Sahara. The ancestors occupy a place of prominence among the deities of Africa, and in some cases, there are the only ones that are invoked. The practice is against the Christian scriptures, tradition, reason and experience. The African Christian must say no to the cult of the ancestors or anything that competes for the allegiance that rightly belongs to Christ. This paper looks at who are the ancestors, their place among the African people, whether or not they are worshipped, the Christian perspective on the subject of ancestor veneration, and offer some recommendations for the African church. Particular attention will be given to the cult of the ancestors. 2014-01-01T00:00:00Z http://repository.anu.ac.ke/handle/123456789/410 An Evaluation of Polygamy Policy in the Church of the Nazarene in Africa: Africa Central Field Case Study Reed, L. Rodney; Lilema, Chinyama, Joe Christians know that marriage is not an accident of history. Marriage is a gift from God and a key building block of human civilization. God instituted marriage as a concrete expression of his covenant love for humanity (oneness), as an expression of God’s own nature (life-giving and nurturing creativity) and me ans it to be a source of happiness and fulfillment (sexual and relational intimacy). In God’s wisdom and creative power, God gave humanity the capacity for a relationship between a man and a woman as intimate as any on earth can be. This article will focus on polygamy, a form of marriage where several wives share one man. The practice of polygamy is an issue across Africa. While the encroachment of Western values and styles o f living increasingly make polygamy seem out of place and a relic of Africa’s past, many Africans continue to practice polygamy and to defend it vigorously. In January o f 2010, the marriage of Jacob Zuma, President of South Africa to a third wife and the announcement of yet another fiancé and the recognition a 20th child by yet another woman not his wife nor his fiancée made international headlines and provoked lively debate across Africa. Not to be out done, in neighboring Swaziland, King Mswati III created as much controversy through the taking of a 17 year old school girl as his thirteenth wife at the annual Reed Dance Ceremony in 2005. 3 King Mswati, himself is one of 67 sons of his father King Sobuhu za II who died at the age of 82 with 70 wives and 2 10 children. 4 The Christian church has not been left out of the controversy over polygamy. Almost uniformly, the Christian church has officially opposed polygamy, b ut has taken widely divergent stands on how that op position should be implemented. This, in turn, has helped t o fuel the controversy. All this raises the questi on of what should the attitude of the African church be toward the practicing polygamist and his family. 2011-01-01T00:00:00Z http://repository.anu.ac.ke/handle/123456789/378 John Wesley’s Biblical Exegesis as Related to the Doctrine of Christian Perfection Crofford, Gregory J. A paper presented to the Faculty of the School of Theology and Philosophy, Mount Vernon Nazarene University. 2003-01-01T00:00:00Z