Thursday, December 27, 2007

The church and Kenya Election 2008

Religion and the debate between those who want a federal state and those who prefer centralised power have become key elements in Kenya’s election politics, which are heating up before the December 27 poll. The Kenyan Catholic Church is openly backing incumbent President Mwai Kibaki, who is seeking re- election and who wants to maintain the current system in which power is concentrated in the executive. Meanwhile, the two opposition Orange parties -- the Orange Democratic Movement (ODM) led by Raila Odinga and the Orange Democratic Movement Party of Kenya (ODM-K) led by Kalonzo Musyoka -- are calling for a move to federalism, a concept which Muslim and Protestant religious leaders say has the support of large elements their communities. Odinga and Musyoka, both Christians, have managed to rally Muslims behind them. According to an opinion poll conducted by the Steadman Group in late-October, Odinga raced to an 11-point lead over Kibaki, polling at 50% against Kibaki’s 39%.The Catholic Church, led by cardinal-designate Archbishop John Njue, said last week that it supported the centralised authority advocated by Kibaki. Njue added that federalism was a recipe for civil unrest because it had the potential to trigger ethnic animosities and religious intolerance. The prelate has since been accused of using the pulpit to campaign for Kibaki, who is a Catholic.
Peter Karanja, the secretary of the National Council of Churches of Kenya (NCCK), a protestant umbrella grouping, said this week that religion would “influence voter decision[s] on the ideological issues pursued by the parties”. “Federalism and unitary government with central authority are serious ideological issues to which the church’s decision is important. Voters will take the cue from religious leaders and support whoever their religion supports,” Karanja said. Karanja said the NCCK would state its official position on the matter after consultations with member denominations earlier this month. Meanwhile, Al Amin Kimathi, the spokesperson for the Supreme Council of Kenyan Muslims (Supkem), told the M&G that Muslims would back the opposition’s calls for federalism. He added that the Protestant and Muslim groups’ political stances were motivated by the desire for social and economic equality. “Muslims are going to vote as a bloc. The government, under the guise of flushing out terrorists, persecutes Muslims and has economically marginalised predominantly Muslim regions [the Coast and North Eastern provinces].
These elections will provide a platform to express Muslim fears through the ballot,” Kimathi said. The Muslim community has held several public demonstrations this year in protest against what it deems as religious persecution. NCCK and Supkem, both umbrella religious organisations, joined forces to crack former president Daniel arap Moi’s stranglehold on Kenyan politics. However, since a government-sponsored draft constitution was rejected in a 2005 referendum, the two bodies have been involved in a tussle to determine who ascends to power in this year’s polls. While Supkem supported federalism, the NCCK then backed the idea of a unitary state with central authority. When Odinga launched his election campaign on October 6, he vowed to ensure that Muslim fears of being marginalised would be addressed through a federal system. Odinga’s pledge to dispense with punitive anti-terrorism legislation also won him Muslim support. The Anglican Church of Kenya (ACK), to which Odinga belongs, is one of the Protestant churches that support federalism. Archbishop Benjamin Nzimbi, the ACK’s spiritual leader, says that past inequalities in the distribution of economic opportunities should be addressed through “economic federalism”” Uneven regional economic development is usually a thorny election issue in Kenya, and is often blamed on the immense powers that are vested in the executive.

Kuna Mariam wangapi kwenye Biblia ?

How many Mary's there are in the Bible?
The following are the ones listed in the New Testament.
One encyclopedia list the following:
1. Mary, the mother of Jesus (Luke 1-2).
2. Mary Magdalene, the woman from whom Jesus cast out seven demons. The name Magdalene indicates that she came from Magdala, a city on the southwest coast of the Sea of Galilee. After Jesus cast seven demons from her, she became one of His followers. Luke 7:37, Luke 8:23, Luke 87:36-50
3. Mary of Bethany, sister of Martha and Lazarus (Luke 10:38-42).
4. Mary, the mother of the disciple James and Joses (Matt 27:55-61).
5. Mary, the mother of John Mark (Acts 12:12).
6. Mary of Rome (Rom 16:6).
Another encyclopedia lists the following.
The Name Mary in the New Testament:
The name Mary occurs in 51 passages of the New Testament to which the following group of articles is confined. Collating all these references we have the following apparent notes of identification:
(a) Mary, the mother of Jesus;
(b) Mary Magdalene;
(c) Mary, the mother of James;
(d) Mary, the mother of Joses;
(e) Mary, the wife of Clopas;
(f) Mary of Bethany;
(g) Mary, the mother of Mark;
(h) Mary of Rome;
(i) the "other" Mary.

The Mother of Jesus. Mary was the daughter of Eli or Heli, of the tribe of Judah and of the lineage of David, hence in the royal line (Luke 3:23).

Mary Magdale'ne (mag-da-le'ne, or commonly mag'da-len; "of Magdala").

Mary, Sister of Lazarus. The facts about her are few. She and her sister Martha appear in Luke 10:38-42 receiving Christ in their house.

Mary, the Wife of Clopas (Grk. Maria he tou Klopa, KJV "of Cleophas"). In John's gospel we read that "there were standing by the cross of Jesus His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene" (John 19:25).

Mary, Mother of Mark. Also sister to Barnabas (cf. Col 4:10). It would appear from Acts 4:37 and 12:12 that while the brother disposed of his property for the benefit of the church, the sister gave up her house as one of the places of meeting.

Chrismass on December 25

Why December 25?
For the church's first three centuries, Christmas wasn't in December—or on the calendar at all.
Elesha Coffman
It's very tough for us North Americans to imagine Mary and Joseph trudging to Bethlehem in anything but, as Christina Rosetti memorably described it, "the bleak mid-winter," surrounded by "snow on snow on snow." To us, Christmas and December are inseparable. But for the first three centuries of Christianity, Christmas wasn't in December—or on the calendar anywhere.
If observed at all, the celebration of Christ's birth was usually lumped in with Epiphany (January 6), one of the church's earliest established feasts. Some church leaders even opposed the idea of a birth celebration. Origen (c.185-c.254) preached that it would be wrong to honor Christ in the same way Pharaoh and Herod were honored. Birthdays were for pagan gods.
Not all of Origen's contemporaries agreed that Christ's birthday shouldn't be celebrated, and some began to speculate on the date (actual records were apparently long lost). Clement of Alexandria (c.150-c.215) favored May 20 but noted that others had argued for April 18, April 19, and May 28. Hippolytus (c.170-c.236) championed January 2. November 17, November 20, and March 25 all had backers as well. A Latin treatise written around 243 pegged March 21, because that was believed to be the date on which God created the sun. Polycarp (c.69-c.155) had followed the same line of reasoning to conclude that Christ's birth and baptism most likely occurred on Wednesday, because the sun was created on the fourth day.
The eventual choice of December 25, made perhaps as early as 273, reflects a convergence of Origen's concern about pagan gods and the church's identification of God's son with the celestial sun. December 25 already hosted two other related festivals: natalis solis invicti (the Roman "birth of the unconquered sun"), and the birthday of Mithras, the Iranian "Sun of Righteousness" whose worship was popular with Roman soldiers. The winter solstice, another celebration of the sun, fell just a few days earlier. Seeing that pagans were already exalting deities with some parallels to the true deity, church leaders decided to commandeer the date and introduce a new festival.
Western Christians first celebrated Christmas on December 25 in 336, after Emperor Constantine had declared Christianity the empire's favored religion. Eastern churches, however, held on to January 6 as the date for Christ's birth and his baptism. Most easterners eventually adopted December 25, celebrating Christ's birth on the earlier date and his baptism on the latter, but the Armenian church celebrates his birth on January 6. Incidentally, the Western church does celebrate Epiphany on January 6, but as the arrival date of the Magi rather than as the date of Christ's baptism.
Another wrinkle was added in the sixteenth century when Pope Gregory devised a new calendar, which was unevenly adopted. The Eastern Orthodox and some Protestants retained the Julian calendar, which meant they celebrated Christmas 13 days later than their Gregorian counterparts. Most—but not all—of the Christian world now agrees on the Gregorian calendar and the December 25 date.
The pagan origins of the Christmas date, as well as pagan origins for many Christmas customs (gift-giving and merrymaking from Roman Saturnalia; greenery, lights, and charity from the Roman New Year; Yule logs and various foods from Teutonic feasts), have always fueled arguments against the holiday. "It's just paganism wrapped with a Christian bow," naysayers argue. But while kowtowing to worldliness must always be a concern for Christians, the church has generally viewed efforts to reshape culture—including holidays—positively. As a theologian asserted in 320, "We hold this day holy, not like the pagans because of the birth of the sun, but because of him who made it."

Friday, December 14, 2007

Is Prophet T.B Joshua controversial ?

Anaitwa Bishop T.B Joshua, anajulikana sana Nigeria kwa huduma yake ya uponyaji na kutenda miujiza mikubwa isiyo ya kawaida.Tembelea tovuti take utaona zaidi.

Ila huko kwao Nigeria kuna baadhi wanampinga na wengine wanamuunga mkono.Wanaompinga wanamtuhumu kwa kuponya kwa nguvu za uchawi.Na wengine wanamuunga mkono wakisema ni mtumishi wa Mungu.Mwenye anajiita "a man in the Synagogue"

Nenda kweny forum hii uone malumbano ya wanigeria kumuhusu.

Thursday, December 13, 2007

Soma Biblia takatifu kwenye mobile yako

Fuata link hii hapa utaona jinsi ya kudownload Biblia nzima kwenye mobile yako.
Ni rahisi sana kudownload na hata kutumia.
Biblia kwenye internet click hapa

Monday, December 10, 2007

Mwinjilisti Kaka awa mchezaji bora wa ulaya

Unajua kaka ni mtumishi wa Mungu? Soma hapa :
Having inspired AC Milan to UEFA Champions League glory last season, Kaká had further reason to celebrate today after collecting the UEFA Club Footballer of the Year prize. As part of the draw for the UEFA Champions League group stage, the Brazilian was joined on the podium in Monaco by club-mates Paolo Maldini and Clarence Seedorf while only the presence of Petr Čech prevented a Rossoneri clean sweep. 'Special place' Kaká may not have struck in the final in Athens, Filippo Inzaghi scoring both in the 2-1 defeat of Liverpool FC, but his ten goals in 13 games enabled the 25-year-old to finish comfortably ahead of Ruud van Nistelrooy, Peter Crouch, Fernando Morientes and Didier Drogba, all of whom scored six. Speaking to after the final, he said: "Winning trophies is what motivates me and I am looking forward to the next challenge. This UEFA Champions League, however, will always have a special place in my heart for the extra honour of ending up as the tournament's top scorer." Brazil hat-trick Kaká, who also won the Best Forward award, becomes the first Milan player to be named UEFA Club Footballer of the Year - an honour previously known as the Most Valuable Player award until the success of his countryman Ronaldinho last year.
Washabiki wa Kaka hapa

"Kaka reads the Bible ("my favourite book"), praying and listening to gospel music. As a member of 'Christ's Athletes', 10 per cent of his monthly salary is transferred to the church.Many South American footballers have espoused the same values in public, yet behind the scenes have been just as interested in the playboy lifestyle favoured by so many young, wealthy footballers.Kaka insists: "It is not my place to make judgments about the behaviour of any other footballer. Cars and women, things like that, have never been important to me. My family, and my belief in God and Jesus are the things which determine my life. I do want to live my life in the right way, and live my life close to God."At 18, he suffered a spinal fracture in a swimming pool accident. Doctors told him his career was over, and that he could face paralysis in his legs. Instead, he made a full recovery."I thank God for that, and it was down to him that I made a full recovery," he said. It is why, he explained, that he plays every game with the words "I belong to Jesus" and "God is faithful", stitched - in English - into the tongues of his boots."

Kumbe kaka ameokoka na anampenda Yesu

Goal celebrations generally fall somewhere in between raw displays of emotion incredible athleticism , and sheer ridiculousness (sorry no video available, but see if you can recall Finidi George at the 1994 World Cup getting down on all fours before relieving himself on the corner flag). Recently, however, a new type of celebration has made its way into soccer: the religious celebration. And no player is more overt in praising God after scoring than the Brazilian Kaká. Kaká’s celebrations initially appear simple. He raises both hands and lifts his head to the sky as he runs away from the goal. But the significance of these gestures is far more than meets the eye and begins to tell the story of one of the world’s most devoted religious soccer players.
Kaká is an evangelical Christian (Brazilian teammates Lucio and Edmilson are as well, but I am focusing on Kaká as he has the highest profile). He told the group Atletas de Cristo that he grew up in an evangelical family. “My parents were already saved and I grew up in the presence of the Lord.”
The young Brazilian’s faith became even stronger after he was baptized into the evangelical Reborn in Christ Church. He told Atletas de Cristo that was “when I began having a relationship of Father to son with God. … [S]omething supernatural happened to me. I can not explain it, but after that experience I got closer to God, more in-tuned with Him.”
Kaká is one of a growing number of evangelical Christians in Brazil. While Kaká’s homeland still has the largest Catholic population of any country in the world, the rise in evangelicals in the past few decades has been phenomenal. A recent article in the Washington Post offers some numbers:
Between 1980 and 2000, the number of those who identified themselves as evangelicals in national census counts doubled, to more than 26 million people in this country of about 185 million. The growth has changed the religious complexion of Brazil, where about 90 percent of residents identified themselves as Catholics in 1980. If the spread of the evangelical denominations continued at the same rate — an unlikely possibility, according to analysts — Catholics would be a minority here within 20 years.
But, as the same Washington Post article details, the rise of evangelical churches in Brazil has not been without controversy. Many of the churches focus on increasing personal wealth along with improving personal spirituality (and in this share many similarities with American evangelicals such as T.D. Jakes). But this monetary focus has made allegations of financial impropriety among church leaders particularly stinging. When Estevam and Sonia Hernandes-Filho, leaders of the a Brazilian evangelical church, were detained by U.S. Customs officials for attempting to bring in large amounts of undeclared cash, it was big news back in Brazil, where the couple is wanted for “siphoning off millions of dollars in followers’ money for personal enrichment.”
Estevam and Sonia Hernandes-Filho
News of the arrest of the Hernandes-Filhos was also notable because they head the Reborn in Christ Church, which counts a certain young man named Kaká among its disciples.The problems at the top of the church, however, have not filtered down to its most famous disciple. Kaká is described as having “impeccable manners and dedication” and has done work with the World Food Programme (see article titled Kaká Able to See Beyond Dollar Signs). He also has strong morals that he lives out in his professional life (the anti-Rooney, if you will): “I will not brawl … I am not supposed to be punching people up on the field or swearing.”
Kaká’s sense of morality also extends to his personal life. He objected to Carlos Alberto Parreira’s decision to allow the Brazilian players to have sex during the 2006 World Cup (maybe if the coach had listened, Brazil would have lived up to their potential). And, in what Alex Bellos saidmust be a first for a footballer at his level” proudly declared himself to be a virgin at his 2006 marriage.
But, as defines evangelicals, Kaká is not satisfied to live out the Gospel in his own life. He has actively used his status as a professional athlete to promote his religious agenda. In addition to his more muted arms-raised celebration, Kaká has also made a habit of wearing t-shirts with evangelical messages underneath his uniform, which he exposes after scoring. The shirt he put on after winning the Champions League in 2003, which displayed the phrase “I belong to Jesus” (in English, a language he does not speak) was clearly intended to spreading a message to as wide an audience as possible.
Indeed, Kaká is open about his intentions. In his interview with Atletas de Cristo, he mixes the language of religion and soccer.
To those who already have Jesus: you have made the best choice and are in the best team. Go ahead. Do not give up. The fight is great, but we can only win being on Jesus’ side. To those who have not yet surrendered their lives to Jesus: What are you doing being outside of this team?! Come to learn the Word of God, come to know who God really is.
And, in what was either a prescient piece of advice to his soon-to-become rotund Brazilian teammate Ronaldo, the t-shirt slogan that didn’t make the cut, or his personal message of salvation for humanity, Kaká says, “Stop eating cookies, while God offers us a banquet.”

Monday, December 3, 2007

Mchungaji Getrude Rwakatare awa Mbunge

MCHUNGAJI kiongozi wa Kanisa la Assemblies of God Mikocheni B, Dar es Salaam, Dk. Gertrude Rwakatare, anatajwa kuwa ndiye anayetarajiwa kuirithi mikoba ya ubunge ya Naibu Waziri wa Maendeleo ya Jamii, Jinsia na Watoto, Salome Joseph Mbatia, aliyefariki dunia kwa ajali ya gari Jumatano iliyopita, Njombe, mkoani Iringa.Mbatia aliyefariki dunia akiwa katika kampeni za kusaka kura za ujumbe wa Halmashauri Kuu ya Taifa ya CCM (NEC), alipata uwaziri kutokana na kuwa Mbunge wa Viti Maalumu kupitia Chama Cha Mapinduzi (CCM).Kwa mujibu wa dodoso za kisiasa, Dk. Rwakatare mwenye umri wa miaka 55, ambaye pia ni mmiliki wa shule za St. Mary's, anapewa nafasi hiyo kutokana na mtiririko katika orodha ya wagombea wa Viti Maalumu vya ubunge kupitia chama tawala, CCM ambao majina yao yalipelekwa Tume ya Taifa ya Uchaguzi (NEC).Katika orodha hiyo iliyotokana na uchaguzi mkuu wa mwaka 2005, jina la Dk. Rwakatare (CCM) linatajwa kuwa lilishika nafasi ya 61 kati ya majina ya wagombea wa Viti Maalumu vya wanawake yaliyopelekwa NEC kwa ajili ya kuthibitishwa kupenya hadi bungeni.Kwa mujibu wa NEC, CCM inawakilishwa bungeni na wabunge 58 wa viti maalumu vya wanawake. Kati ya wabunge hao, 42 wanawakilisha mikoa ya Tanzania Bara, kila mkoa ukiwakilishwa na wabunge wawili na wabunge 10 waliochaguliwa na chama kutokana na kushika nafasi ya tatu nyuma ya wabunge hao 42 kutoka mikoani.Lakini jina la Dk. Rwakatare na wengine kuanzia namba 60 kwenda juu, lilikatwa kutokana na kuwapo viti maalumu 58 vya wanawake vya kuiwakilisha CCM bungeni. UWT ilitoa upendeleo kwa kulipa kila kundi kiti kimoja isipokuwa UVCCM iliyopewa viti viwili.UVCCM ilipewa nyongeza ya kiti kimoja baada ya Baraza Kuu la umoja huo kutaka kupewa kiti kimoja zaidi, likipinga kuwa na mwakilishi mmoja tu katika chombo hicho cha kutunga sheria.Katika mkutano huo, wajumbe wa Baraza Kuu la UVCCM, waliweka shinikizo kwamba endapo kiti hicho kisingeongezwa, basi hata ile nafasi moja ambayo walipewa wangeikataa.Katika mchakato wa kutafuta wawakilishi wa umoja huo, Lucy Mayenga, alishika nafasi ya kwanza, nafasi ya pili ilichukuliwa na Amina.Dk. Rwakatare hakupatikana kuzungumzia suala hilo, kwani kila alipotafutwa kupitia simu yake ya mkononi, ilikuwa haipatikani.Naye, Dk. Ishengoma alipotafutwa kuzungumzia angalau mtu aliyemfuatia, alidai yuko mbali na Dar es Salaam na kwamba hafahamu lolote.Hata hivyo, kulingana na orodha, baada ya Dk. Ishengoma, Mkuu wa Mkoa wa Pwani aliyeirithi mikoba ya hayati Amina Chifupa, anayefuatia ni Dk. Rwakatare."Huyu yupo katika orodha ya waliopendekezwa na CCM, kama ilivyo kwa Dk. Ishengoma, si unakumbuka hata aliyemrithi Amina Chifupa hakutoka UVCCM? Wote hawa ni watu wa CCM, kwa hiyo inawezekana akarithi mtu kutoka katika orodha ya NEC, hasa anayemfuatia Dk. Ishengoma," kilieleza chanzo chetu cha habari.Dk. Ishengoma, baada ya kukabidhiwa mikoba ya Chifupa aliyefariki Juni 26, mwaka huu, aliapishwa Agosti 16, mwaka huu.Dk. Ishengoma, aliapishwa katika siku ya mwisho ya mkutano wa Bunge la Bajeti ya serikali ya mwaka wa fedha wa 2007/2008.