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(Aiu) Akũrinũ Vernacular Theology: a Contemporary Re

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(Aiu) Akũrinũ Vernacular Theology: a Contemporary Re AFRICA INTERNATIONAL UNIVERSITY (AIU) AKŨRINŨ VERNACULAR THEOLOGY: A CONTEMPORARY RE- READING OF THEOLOGY FROM AN AFRICAN INDIGENOUS CHURCH BY JACOB KIMATHI SAMUEL A Dissertation submitted to the University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology and culture Approved: Primary Supervisor: _________________________ Prof. William Dyrness Associate Supervisor: __________________________ Prof. James Nkansah Internal Examiner __________________________ Prof. David G. Pam External Examiner __________________________ Prof. James Kombo July 2017 Formatted: Tab stops: 1.36", Left + Not at 3.27" + 6.53" STUDENT DECLARATION AKŨRINŨ VERNACULAR THEOLOGY: A CONTEMPORARY RE- READING OF THEOLOGY FROM AN AFRICAN INDIGENOUS CHURCH I declare that this is my original wok and has not been submitted to any other College or University for academic credit The views presented herein are not necessarily those of the Africa International University or the Examiners (Signed):_____________________________________________ Jacob Kimathi Samuel July, 2017 Abstract One of the perennial challenges that face Africans is an acute lack of confidence in themselves, their institutions, and anything African. A number of historical happenings have conspired to reduce the African to a pitiable being who looks to the white man as his savior in both socio-political and socio-economic struggles. The conspiracies range from slave trade, the scramble for Africa, the colonial and missionary enterprise, to the post-independent nation-states that replaced the white colonial master with a black one, and the current exploitation of the Africa through the second scramble for her resources in neo-colonial policies. The result has is an African who has lost his identity and self-worth, reduced to a beggar; ever seeking affirmation and authentication from anywhere but Africa. The historical injustices dented the personhood of Africans through “displacement” which came either in the form of alienation from their land and what was familiar (through slavery and eviction from their ancestral land by colonial regime). The insult of her culture as well when the colonialists and missionaries found nothing of value in the African material culture or traditional religions that could have facilitated what the West advocated as the civilization agenda for Africa. In the end Africa has continued to pursue a development and a moral agenda that is incompatible with her ethos, nor her way of life, ever playing catch up. The battle to reclaim the African personhood is pegged on this – to recover her culture as her God-given heritage where she can anchor her morality, religious experience, development agenda, and from where she can recover her identity in the light of the ultimate revelation of God through the Written Word (Bible) and the Living Word (Jesus Christ), in whom all the fullness of the deity lives in bodily form, Col 2: 9, enabled by the Holy Spirit. Any effort that does not seek to recover this lost aspect of human nature is a mirage which can only be trusted to deepen the African woes further. The Akũrinũ church vernacular theology has shown us, even if in a miniature way, that it is possible to build theology upon African Culture: A culture that has given the African a sense of confidence in himself as a worthy creature before her creator God, who longs to reveal Himself to a continent that remains an enigma of wonder and resilience to our world, to create a new community that is able to respond to the African psyche while at the same time being true to the Word of God. In this study we have discussed the Akũrinũ vernacular theology in the context of Emmanuel Katongole’s discourse of discontuity and Kwame Bediako’s continuity of African Tradition Religions, in chapter two. Chapter three traces the founding of the Akũrinũ Church in the context the troubled socio-economic challenges of the Agĩkũyũ as they encountered the missionaries and the colonial regime. Chapter four presents the findings from the field while chapter five suggest the implications of these findings to the glowing search for global theology before drawing a conclusion and recommendations in chapter six. iv Dedication This work is dedicated to my wife Florence Mukwanyaga Kimathi who kept on urging me to be critical in my research, our daughter Neema Ntinyari Kimathi who read my work from time to time and warned me against burn out, and finally to our son Keith Karani Kimathi who always gladly cautioned me against coming home late from the Library - I share this with you all. Acknowledgement This work is a result of many efforts put together. First, I thank God who saved me early, at the age of 7, and has led my life in a unique way and opening doors for me to study at the highest level of education. Many times I felt the sense of the guidance, the leading, and the provision of the Lord in writing this dissertation. If only this work could leave behind a footprint to guide the next generation, is all I pray. I also thank my supervisors, Prof. William Dyrness and Prof. James Nkansah- Obrempong who guided this work from scratch. Their patience and valuable suggestions are highly appreciated. The two have literally midwifed the ability in me that I neither knew existed, nor one that I had the ability to bring forth. The entire Africa International University (AIU) fraternity has been a part of this process. In particular the Scholarship office that sourced funds for my studies.I was amply provided for. In this regard I in particular thank the Vivends, the Overseas Council, The Mylne Trust, and Nairobi Evangelical Graduate School of Theology (NEGST) who combined effort and availed funds for my studies. The head of library, Dr. Mudave and the entire library team supported this work especially towards the homestretch by providing me with a laptop when I lost mine to carjackers. All my professors; Prof. William Dyrness, Dr. Grace Dyrness, Prof. Professor James Nkansah-obrempong, Prof. Yusufu Turaki, Prof. Veli-Matti Kaerkkaeinen, Prof. Paul Gifford, Prof. Bernard Boyo, Prof. David Fraser and many others not included in this list, yet were very critical to the making of this scholar, I truly salute you all. To my research assistant, Lilian Mugure Maina, you are a part of this work, may God keep vi Formatted: Tab stops: 1.36", Left + Not at 3.27" + 6.53" you close to his heart always. My editor, Christine Ndolo and Everlyn Gitau; may God remember your passion and commitment. My classmates in the PhD Theology class of 2012, especially Josephine Munyao with whom we determined to soldier on in the face of set backs: you have all greatly added value to this work. I thank my employer; Christ is the Answer Ministries (CITAM) whose office time was shared with my studies, my Bishop, Rev. David Oginde (PhD), my immediate supervisor Rev. Kennedy Kimiwye and all my pastoral colleagues, all who rejoiced at this work by cheering me on - may God bless you all. I particularly single out my colleague Rev. Thuo Mbuuru (PhD) and Deputy Senior Pastor, CITAM- Valley Road, for introducing me to many Akũrinũ leaders and scholars, who have been valuable in providing the data that has informed the writing of this dissertation. To my mother Lillian Nkirote Mugambi: I always know that you pray for me and you believe in me. Your sacrifices have brought me this far. To my late father Samuel Mugambi: You died too soon to share this joy with me, but I always know that I have inherited resilience and good demeanor from you. To my siblings, Helen Gaceri, James Gichuru, Fredrick Muriungi, Jane Kathambi (late), and Robert Muchai and your families: You are all great assets in my life. And finally to my wife, Florence Kimathi: You have been a partner and a fellow sufferer in this journey. To my daughter Neema, you have admired this work and even accompanied me in some of my research trips. My son Keith you always understood even when I couldn’t create time to play with you and pray for you before bedtime. I may not mention all who were instrumental to this journey. Yet God will richly bless you for any part, great or small that you have played in this process. All that I can say is, “I am because you are, and because you are so I am” (John Mbiti). vii Formatted: Tab stops: 1.36", Left + Not at 3.27" + 6.53" List of Figures Figure ……………………………………………………….………………..page 1. The portrait of Musa Thuo, the founder of Akũrinũ Church ……………...150 2. The tomb of Musa Thuo, the founder ofAkũrinũ Church………………….150 3. One of the earliest Akũrinũ churches founded by Musa Thuo…………….165 4. The Agĩkũyũ Tribal political Organization structure ………………...........198 5. Akũrinũ Church Leadership structure ……………………………………..199 6. A Mugumo tree standing at Dagoretti Red Cross ..………………………..208 7. Mzee Mathenge Iregi offers sacrifice under a Mugumo tree ………………211 8. Elders pray facing Mt Kenya moments after a sacrificing…………………212 9. Akũrinũ leaders of The Kenya Foundation of the Prophet Church ……….238 viii Formatted: Tab stops: 1.36", Left + Not at 3.27" + 6.53" TABLE OF CONTENTS Abstract ......................................................................................................................... iv Dedication ...................................................................................................................... v Acknowledgement ........................................................................................................ vi LIST OF ACRONYMS AND ABBREVIATIONS ...................................................
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