Included is the statement of the problem, the method used to collect the data, and the literature review. Chapter three examines the role of women in the development of the ACK Diocese of Mt. Kenya Central with a special interest in the work of CMS women missionaries and MU.
ACK-Anglican Church of Kenya CPK Church of the Province of Kenya FA-Father Association.
Background to the Study
This basic principle is exemplified in the comparison of the number of women to the number of men in the ACK Diocese of Mt. In the Synod's Standing Committee, which is actually the diocese's decision-making body, seven out of twenty-seven were women. IJDeji Ayegboyin (Ph.D.) "Women in the Nigerian Baptist Convection: The Pace Setter for Men in Missions" in Jacob K.
It is against this background that this study hopes to indicate whether the above theories are valid in the context of the ACK Diocese of Mt.
Statement of the Problem
Objectives of the Study
Literature on the Gikuyu People
Karanja (2000:1) traces the history of what he calls 'a distinctive Gikuyu Anglican Church in Central Kenya, while Hooper (2000) restricts it to Kahuhia, one of the two first missions in the diocese.' women in the church has been well researched by the 'circle' of African women theologans.Y. Women have been silenced in their protest against sexism in the church through the use of some biblical texts.
Their current goal is not only the liberation of women in the Church, but a new community of men and women working in harmony.
Literature on Conversion into Christianity
This difficult and lonely path to pursue. Women here find themselves on the fringes of church life because of their level of consciousness. The second class consists of those who are loyal to the tradition of the Church. Finally, there is the liberation group, which advocates a position on behalf of the freed and disinherited, which its followers believe to be Jesus. Structurally, because the systematic subjugation, degradation and oppression of women in the name of the gospel does not need documentation in many institutional churches.
Personally, because both men and women need to repent and reform the church structures to bring them into line with the imperatives of the gospel.
Research Methodology .1 Research Design
Study Area
More of Osiek's work is analyzed in chapter five, in the theoretical framework section. The Murang'a district is located on the eastern side of the Aberdare ridges, which are the main source of the two main rivers, namely Maragua and Mathioya. It borders the following districts: Kirinyaga on the east, Nyeri on the north, Thika and Maragua on the south and the Aberdare range on the west.
All participants who were considered to have information relevant to the study were approached at Church, either at a Sunday service or occasionally at a weekday social.
Methods of Data Collection
Primary Data
The researcher visited the libraries of Kenyatta and Hekima Universities, St Paul's Faculty of Theology, Limuru and S1. She also had access to the libraries of the University of Natal, Pietermaritzburg, South Africa and the Akrofi-Christaller Memorial Center for Applied Theology in Ghana. The collected data is broken down and analyzed according to the hypotheses and objectives of the study.
The distance covered while conducting interviews in various churches in Murang'a District required extensive travel and was very expensive.
Conclusion
Women and Leadership
In light of the Gikuyu myth of origin, women held superior positions in both their households and society for some generations. They were leaders of their family groups and leaders of society. It is also clear from the clans' naming system that the women were the original founders of the community that stands to this day. But according to the principle of the sexual division of labor, there were gender divisions of crops.
As a result of the redirection of wealth to subsistence and family needs, most women were unable to save enough to make them wealthy. When a girl was considered ready for initiation, she was put into a period of seclusion. The girl was isolated from the rest of the community. This is an amount of money and/or goods given by the groom's father as payment to the bride before marriage.
Ululations had the dual function of announcing the child's birth and also gender. First, it justified the belief that a large family brings greater respect to its head in the eyes of society. The Gikuyu myth is not unique, there are other creation stories, and that of the Jews is one of those that Christians have embraced. The Gikuyu believe that God (Ngai) created the universe with people, the animate and inanimate objects.
It is a fact that Mukorwe wa Gathanga, the supposed cradle of the Gikuyu people, exists at Gakuyu near Gathuki-ini in Murang'a District. In a state of exaltation she would speak in the name of the prophetess and say: "I cannot stay here, I am called by Ngai, and I am going to live by a certain tree" (which will of course be specified).
Introduction
The Development of the ACK Diocese of Mt. Kenya Central
MU Leadership
Gladys Beecher was instrumental in starting the Mothers Union among African women in Kenya. She invited Mrs Fisher, the wife of the then Archbishop of Canterbury, to speak to the Mothers Union (European and African Ladies) who met at all saints Cathedral, Nairobi. The Mothers' Union grew from strength to strength through the leadership of Mrs. Gladys Beecher, who organized members of Kenyan and Tanzanian Mothers' Unions to meet occasionally here in Kenya or in Tanzania. When the archbishop and his wife retired, the Church of East Africa was divided into the provinces of Kenya and Tanzania, with Festus Olang' becoming the first archbishop of CPK (now ACK).
Mrs. Oseri Olang' became the leader of the Mother League in Kenya until their retirement in 1979 with the help of the other bishop's wives. Mrs. Mary Kuria, wife of Archbishop Kuria, was elected provincial leader of the Mother Association. Since then, the Mothers' Association has grown from strength to strength through prayer, seminars, Bible study meetings, educational classes and workshops.
116Esther Mombo, "Harahamisi and Jumaa: The Development of a Women's Meeting in East Africa, Friends (Quaker) Annual Meetings", Isabel Phiri, ed. In Her Stories: Hidden Stories of Women of Faith in Africa, Pietermaritzburg: ClusterPublications, 2000, p. The Committee of the Provincial Mother's Union organizes a provincial conference of the Mother's Union every year, which is in one of the dioceses.
MU Objectives
MU Roles in the Development of the Diocese of Mt. Kenya Central
In Scripture the basic nature of the transaction between humanity and God is fundamental to the notion of restitution. For example, she was baptized as a baby and raised in the church school. It is in the Church and mainly in the Sunday service that she learns more about Him.
Njoki is a strong member of the Mothers' Union, strong women's community in the Anglican Church worldwide. However, she has now retired from most of these activities in the Church. She and her husband started a Christian center for the elderly called St. This is one reason why I started going to Church. It was in the Church that I my God".
She has grown up knowing that God, the Father of her Savior Christ, is mostly found in the Church. Wambui remained in the Church for several reasons: first, because of her love for God. As the daughter of the converts, she grew up going to church every Sunday.
It was by going to Church that she could lead her children in the right way, that is, by believing in God. They believe in the words of the apostle Paul that women should 'keep silent' in the Church. Nine out of fifty faithful women in ACK attend the Church for social reasons.
It is in church where children learn the fear of God and how to approach Him in prayer.
Conclusion
Therefore, they have responded to God's call to the Christian faith with single-mindedness and unwavering loyalty. In this process they are faithful to the Church that has embodied for them human and divine relationships. Osiek's ideas can be aptly applied to the phenomenon of women's predominance over men in the Anglican Church, the Diocese of Mt.
The work of creating it is the mission of all believers who are called to be free partners in the ministry of the Gospel. The oppression of women in the church is man-made and must be remedied by human action. Let us look at each of them in relation to the conversion of women and their predominance in the diocese of Mt.
In this article we have set out to look more closely at the phenomenon of conversion in order to bring to the fore the reasons for the predominance of women in the Anglican Church. It is in the church where God holds communion with his people and gives them spiritual help and comfort. Women who convert still believe that men should lead, and therefore the majority choose them for leadership positions in the Church (see pictures 3 and 4).
The reasons for the predominance of women over men in the Anglican Church can be used positively to improve Church attendance. Such leadership is still founded in the 'negative principle of the denigration and marginalization of women's humanity' and is ignorant of the fact that. As a result of naming men as norms of authentic humanity, women are marginalized in the Church.
The church must honestly try to rethink its message in terms of the 21st century categories it is speaking about.
C.K. KAH UHIA PARI SH CO UNCIL 2000
