Browsing by Author "Kombo, James Owino"

Now showing 1 - 7 of 7
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    African Christianity and the Intersection of Faith, Traditional, and Biomedical Healing.
    (International Bulletin of Mission Research, 2021) Boyo, Bernard; Bowen, Michael; Githinji, Scolastica Kariuki; Kombo, James Owino
    Africa has witnessed an increase of clergy who favor faith healing but have little appreciation for modern medicine. The intersection between African traditional healing and faith healing remains unclear, with most curricula in theological and Bible schools failing to address these fundamental issues. Research was conducted to establish the intersection between faith, traditional, and biomedical healing. The findings show that faith healing is practiced by nearly three-fourths of the respondents and that African Instituted Churches give relatively more attention to practices of faith healing than do other denominations.
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    An Introduction to the Legio Maria
    (Africa Journal of Evangelical Theology, 1991) Kombo, James Owino; Moreau, Scott
    The Legio Maria movement is the largest African-initiated church to have broken from Catholicism in Africa. It is an offshoot of the Legion of Mary, a Catholic lay or) Organisation from Ireland, established in Kenya in 1936. The moverne11t 's leaders use the name "Maria Legio" rather than the actual name "Legio Maria" A survey in 1969 showed that 10% of the members had formerly been Roman Catholics in good standing, 10% former Protestants, about 40% lapsed, nominal or would-be Catholics, and about 40% were pagans before joining. Ondeto is recognised as the spiritual head, Baba Mtakatifu, the special representative of Jesus Christ, with Pope Atila as second-in-command .... The church combines Luo tradition and culture with conservative Roma n Catholicism including retention of Latin in the mass
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    Role and Relevance of Theology for the Future of African Christianity (155A)
    (Regnum Books International, 2016) Kombo, James Owino
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    The African Renaissance as a New Context for African Evangelical Theology
    (Africa Journal of Evangelical Theology, 2000) Kombo, James Owino
    These days we are hearing much of the African Renaissance. This article wrestles with the implications of an African Renaissance for African Evangelical Theology. Rev . .lames Kombo read a paper in June 1999 at the International Reformed Theological Institute (IRTI) entitled, "Creativity and Critical Thinking: Some Suggestions for African Theology." That paper will be published as part of a book. The following article is a significant revision of that paper, greatly reworked and changed, in order to be published in AJET. The author challenges African evangelicals to engage the intelligentsia in the public arena instead of remaining in the confines of theological institutions
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    The Past and Presence of Christian Theology in African Universities (Pg 100-108)
    (Regnum Books International, 2013) Kombo, James Owino
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    The story of the African independent churches and Its Implications for Theology
    (Africa Journal of Evangelical Theology, 2001) Kombo, James Owino
    "The African Independent Churches (AICs) as a distinct expression of Christian faith in the context of Africa need no introduction. The current wave of the AICs has been around since 1819. What is surprising, however, is that by the close of the 1950s (about 140 years since the appearance of the first AIC), these churches still had no place within the history of African Christianity. It is partly as a result of the International Missionary Council study, published as African Independent Church Movements (1963), and the aid of HW Turner's two volumes (History of an Independent Church and Independent Church Movements), both published in 1967, that the Christian fraternity for the first time granted these movements Christian identity and referred to them as 'independent churches'."
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    The Trinity in Africa
    (Brill, 2009) Kombo, James Owino
    The African pre-Christian experience of God has turned out to be the gate through which Yahweh has penetrated Africa. This does not only mean that for the African Christians the Trinity must emerge from Nyambe, Nyame, Nyasaye, and so on—as various African peoples call God—but also that the Son and the Holy Spirit are now constitutive in the identity of those names. In this case, confession of one God (monotheism) is not in the 'common substance-essence' terms of the Greco-Roman heritage, nor in the 'monotheism as one-ness, non-divisible essence' in Islam and Neo-Platonism, nor as oneness in the sense of 'absolute subject' in the philosophy of Idealism. Here, oneness of God is confessed in the context of the fatherhood as contemplated from the point of view of the Father whose NTU is split between the Son and the Holy Spirit. The Father in this case is the 'Great Muntu' (God) who uniquely shares the Divine NTU with the Son and the Holy Spirit. In this mix of things, four things are noteworthy: 1) there emerges yet another way of thinking about God, 2) the Christian faith receives alternative resources for renewal of the church, 3) assumptions of conventional theological thinking are once again re-examined, and 4) Christians have an opportunity to use their own cultural identity for God's glory.