Category Archives: Religion

IS CANCER CONTAGIOUS?

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
TUESDAY, APRIL 8, 2014

One of our News Dispatch with Father Omolo Beste who does not want her name revealed writes: “Father Omolo Beste thank you for your recent articles on cancer. Yesterday I read in one of the newspapers that the act of kissing, especially deep kissing can give you cancer according to the study carried out in Mombasa.

I and my boyfriend we kiss a lot and now I am scared if you can get cancer from kissing. If that is true then many people can die from cancer because kissing is very common, not only romantic kiss but also I have seen in church people kiss each other”.

This is very important question. Although there is no evidence that close contact or things like sex, kissing, touching, sharing meals, or breathing the same air can spread cancer from one person to another, the study in Mombasa demonstrates high rates and quantities of the herpes virus residing in the throats of these women and more so those infected with HIV and with high CD4 counts.

The team according to the research had tested saliva samples in gay men in the US for the presence of the herpes virus. Led by Dr John Pauk they had compared the level of herpes virus in saliva of these men with what was found in other body fluids and concluded that saliva was the most possible rout of transmission to others.

Scientists who refute this research argue that you cannot get cancer through kissing because cancer cells from one person are generally unable to live in the body of another healthy person. A healthy person’s immune system recognizes foreign cells and destroys them, including cancer cells from another person.

It is quite true that kissing is very common. Among Christians is called the holy kiss or kiss of peace, a traditional part of most Christian liturgies, though often replaced with an embrace or handshake today in most churches.

The kiss is an important expression of love and erotic emotions. In his book The Kiss and its History, Kristoffer Nyrop describes the kiss of love as an “exultant message of the longing of love, love eternally young, the burning prayer of hot desire, which is born on the lovers’ lips.

Kissing he implies, can lead one to maturity: “It is through kisses that knowledge of life and happiness first comes to us. Runeberg says that the angels rejoice over the first kiss exchanged by lovers,” and can keep one feeling young: “It carries life with it; it even bestows the gift of eternal youth”.

In some societies kissing has been understood negatively. It can explain why Song of Songs (also called the Song of Solomon) has been neglected part of the Bible. It is a book that is rarely read and hardly known. Such neglect does not befit any of God’s word, because as it says elsewhere in the Bible: All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness.

Primarily the Song of Songs is a song of praise celebrating God’s creation and what is without a doubt the crowning glory of that creation; the gift of love between a man and a woman. The very presence of the poem in the Bible is a testimony to the fact that God does not divide the world into sacred and secular, and demonstrates the importance that God places on love and commitment.

It is also significant that God has chosen to deal with this most important topic, so central to human life and experience, through a poem, rather than through a long list of rules, regulations, and advice. The love between a man and a woman, the commitment of marriage, is a wonderful, incredible thing, and one that does not reduce easily to words on a page.

Both Jews and Christians have suggested that the Song of Songs is an allegory, a picture of either God’s love for his people Israel or of Christ’s love for the Church, which elsewhere in the Bible is described as his “bride”.

Some have suggested that the Song of Solomon was originally written as a series of songs, designed to be sung during a Jewish wedding feast, which in the time of King Solomon would have lasted for a whole week!

The primary message of the book is this: that human love, marriage and sexual love are a gift from God. Sexual love is commended and celebrated in the poem as a gift from God to be celebrated and to praise Him for.

Love between a man and a woman is fundamental to all human experience; and in the poem we have the most supreme blueprint of what love is to be like. We learn that love means giving one to another. The man is not to lord it over the woman, or vice versa, but there is to be a mutual giving, one to another.

Love means remaining loyal and faithful to one another, no matter what the circumstances. It would have been all too easy for the maiden to give in to the advances of Solomon, betraying her shepherd lover. She would have done no wrong in marrying the king, for she was a virgin. But true love is loyal and faithful, and she could not turn her back on her shepherd.

Love, relationships, marriage, and sex are all gifts from God. The Song of Songs demonstrates and celebrates this time and time again. In the light of this part of the Scriptures, we should give grateful thanks to God for the wonderful mystery of human sexuality, and pray that He guides us into using it responsibly and rightfully; within a one-to-one marriage relationship where there is mutual trust, giving, love, total commitment and respect.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

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ARCHIVES – The Pride of the Blacks over the Whites

From: Yona Maro


Yona Fares Maro
Institut d’études de sécurité – SA

– – – –

This is the full text of a book called “The Pride of the Blacks over the Whites” written in the second century of Islamic civilization to defend dark-skinned Arabs and Africans from the prejudices of the lighter-skinned Arabized Persians, Slavs and Turks living in Iraq.

al-J??i? was an Arabic prose writer and author of works of literature, theology, and politico-religious polemics. Born: 776 AD, Basra, Iraq. Died: 868 AD, Basra, Iraq.

In the name of the Almighty, Merciful God ;
May God protect and keep you; let He make you obey Him and make you part of his favorites.
[ . . . ]

read more …
http://selfuni.wordpress.com/2014/03/22/al-jahiz-the-pride-of-the-blacks-over-the-whites/

Kenya: Father Omolo Beste’s Homily on Fifth Sunday of Lent

From: joachim omolo ouko
Sunday, April 6, 2014

Today is the fifth Sunday of Lent, the last week of Lenten Campaign 2014. The theme is similar to last week: Constitution and people’s participation in devolved governance. Despite the fact that the village of Bidii had worked hard to have new laws that would introduce better governance systems, this was not.

The leaders ignored the people in decision-making processes and came up with projects that were not for the common interest of the people. The leaders prioritised projects that benefitted them. The people’s standard of living was low because of poor roads, poor health facilities and services, poor education facilities and services, lack of supply of clean water and sanitation.

This raised concern from the people about their government’s performance and prioritization. There has been very little, if any, public participation in constitution implementation. For example, most of the laws that have been enacted by parliament since the promulgation of the Constitution have been rushed, leaving very little room for citizens to participate. The result has been laws that contradict the spirit of the Constitution.

To avert all these social ills, the devolution rules and systems thus need to be properly designed and implemented. There is need for Citizens to master how devolution works. This will enable them develop mechanisms to demand for service delivery, get involved in county businesses and hold their government to account.

The objective of 47 County Governments are to oversee the following functions within their area of jurisdiction:

1. Agriculture (crop and animal husbandry).

2. Fisheries.

3. County health services.

4. Cultural activities.

5. Public entertainment and public amenities.

6. County transport.

7. Trade development and regulation.

8. County planning and development.

9. Pre-primary education, village polytechnics, home craft centres and childcare facilities.

10. Implementation of specific national government

11. Policies on natural resources and environmental conservation

12. County public works and services

This brings us to action questions:

1. As citizens, what role can we play to ensure proactive and meaningful public participation in governance processes at both national and county government levels?

2. How has government and public institutions been involving you in their work in your locality?

3. What do you think are the pre-conditions for effective citizen participation?

4. What are the benefits of participating in your governance processes?

The key note message to the Governors and members of the County Assembly in Kwale by the Constitution Implementation Commission Charles Nyachae adds further challenge:

1. Why did we opt for the system of devolved governance?

2. What are the lessons learned from the 50 years of the type of governance systems that we were subjected to?

3. What is our vision for our counties and what have we accomplished so far as we implement the system of devolved government?

4. What must we do to keep on the track for the implementation of the system of devolved government and the constitution of Kenya 2010?

The constitution of Kenya 2010 seeks to correct this, to ensure equitable sharing of national and local resources throughout Kenya; to facilitate the decentralisation of state organs, their functions and services, from the capital of Kenya; and to enhance checks and balances and the separation of powers.

Today’s first reading is taken from Ezekiel 37:12-14, second reading from St Paul’s letter to the Romans 8:8-11 and the Gospel from John 11:1-45. The Gospel talks of ill man, Lazarus from Bethany, the village of Mary and her sister Martha. The man Jesus rose from death.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

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KUYO: SPECIAL TRIBUTE TO MY FRIEND AND MENTOR FR GRADUS OCHIENG

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
THURSDAY, APRIL 3, 2014

Death can be a scary topic, especially to your close friend. This is exactly what scares me as I pay special tribute to my friend and mentor on pastoral work, Rev Fr Gradus Ochieng, who until his death was the Parish Priest of Bondo Catholic Church and Dean.

When I arrived from New York on March 10, 2000 where I have been studying at Fordham University, Fr Gradus Ochieng had been posted to Ukwala Parish in Ugenya Constituency, Siaya County. Fr Gradus wanted a priest who could be helping him during Easter Christmas seasons. I was then approached by a Camillus seminarian (now Fr Raphael Otieno) who asked whether I could be of a help to Fr Gradus.

This time I had already joined People for Peace in Africa and giving a hand on pastoral work would not be a problem. My first help began in April 2000 and continued until he left Ukwala to Bondo Parish where I followed him for the same help until 2012 when I left People for Peace in Africa and posted to Magadi Soda in Ngong Diocese, Kajiado County.

I first knew Fr Gradus Ochieng in early 1980s as a seminarian at St Thomas Aquinas National Seminary. This time I had just finished my Novitiate at the Apostles of Jesus and assigned at Uruthiru in Meru Diocese for my pastoral experience.

When I came back to begin my theological studies every afternoon after lunch I used to join him for a soccer fun play at Apostles of Jesus sports ground in Langata. He loved soccer so much. He played no 7. Even when he was ordained Deacon and posted at Madiany to work with Fr Linus Okok (now bishop) he still had his ball with him.

Although I am scared to write about his death, my courage is that because of the resurrection, our faith is not empty, we will be made alive, we have the hope of eternal life, and we will receive glorified bodies. We do not mourn like those who have no hope, because we know we will see deceased believers again (1 Thessalonians 4:13).

I learnt from Fr Gradus Ochieng that the even though the work of a priest is both a joy and a burden, a calling and plain hard work, you get cherished when you work for the people of God he has entrusted to you.

Fr Gradus Ochieng was a committed priest, very kind and friendly. It was a challenge to me to see him waking up past mid night to go to attend to the sick. He was always ready and willing to give service any time people wanted his service.

He loved peace and always wanted his Christians know their rights. He once invited People for Peace in Africa in collaboration with Fr a Maryknoll priest, Fr Ken Thesing at Bondo Parish to give a seminar and empower his Christians on water and food security.

He taught and encouraged me to face pastoral challenges with courage. Many priests have succumbed to burnout or stress. Fr Gradus taught me to overcome all these. He was my close friend and a colleague. He shared a lot of things with me.

He taught me that, though pastoral ministry is one of the most fulfilling calls a priest can have, it is inherently challenging and stressful, yet cherishing. He taught me how to face criticism some Church members have appointed themselves to be your weekly critics. Even Jesus was criticized.

Finally Fr Gradus Ochieng taught me that in order to fulfill you pastoral duties successfully, you must be committed to your work, be available, approachable, kind and friendly even to Christians who criticize you.

MAY GOD REWARD YOU ABUNDANTLY FOR THE GOOD WORK YOU DID TO HIS PEOPLE HE ENTRUSTED TO YOU-REST IN PEACE BROTHER UNTIL WE MEET AGAIN- AMEN.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

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CATHOLIC BISHOPS DEMAND EXPLANATION ON TETANUS VACCINATION

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
MONDAY, MARCH 31, 2014

Maurice from Kisumu County would like to know whether allegations by the Catholic Bishops Conference of Kenya that a WHO/UNICEF sponsored tetanus vaccination campaign may conceal an agenda of forced contraception for over 2 million Kenyan women.

I am not sure whether such allegations are true. What I do know is that as reported on March 27th in the Standard Digital, http://www.standardmedia.co.ke/mobile/?articleID=2000107916&story_title=Catholic%20Church%20questions%20ongoing%20tetanus%20vaccination%20targeting%20women%20aged%20between%2014-49%20years/lifestyle/ John Cardinal Njue alleged that the WHO/UNICEF tetanus campaign has been uncharacteristically shrouded from public awareness relative to other national health initiatives that are preceded by a public launch where the public has an opportunity to ask questions.

A Citizennews.co.ke http://citizennews.co.ke/ news story filmed testimony of John Cardinal Njue voicing his concerns, which can be viewed here http://citizennews.co.ke/news/2012/local/item/18145-tetanus-vaccine-controversy According to the report, the Catholic Health Commission of Kenya sent a statement to newsrooms on March the 26th alleging that there has not been adequate stakeholder engagement both in the preparation and implementation of the campaign. The main questions the Church raised for discussion were:

1 – Is there a tetanus crisis on women of child-bearing age in Kenya? If this is so, why has it not been declared?

2- Why does the campaign target women of 14 – 49 years?

3- Why has the campaign left out young girls, boys and men even if they are all prone to tetanus?

4- In the midst of so many life-threatening diseases in Kenya, why has tetanus been prioritized?

Probably the bishops were basing their arguments on the development of a tetanus-based contraceptive vaccine which began in 1975 by Dr. Gursaran Talwar, Director of India’s National Institute of Immunology, which after $4.5 million of funding and 17 years later a working vaccine was created, whose mechanism of action has been described as follows:

“The vaccine works by “convincing” a woman’s body that a11 is unchanged when, in fact, an egg has been fertilized. After conception occurs, a woman produces a hormone called human chorionic gonadotrophin (hCG) that helps to prepare the uterus for pregnancy.

The prototype vaccine, made from hCG coupled to a biochemical carrier, neutralizes hCG by stimulating antibodies against the hormone. Without hCG the embryo can’t anchor in the uterus, making pregnancy impossible. The biochemical carrier makes the hCG immunologically visible to women’s immune system.”

However, according to Nyeri public health Officer Dr Samuel Muthenji the drug administered was a genuine tetanus vaccine. Dr Muthenji adds that it is common for Government critics to start rumours when new health initiatives are introduced. The vaccination campaign covers 60 districts in Kenya.

He says that the tetanus campaign was taking place in select counties, and said pregnant mothers will be vaccinated with the same drug administered to those hurt by metallic items. The initiative was announced last April, and sees free vaccinations given to women aged between 13 and 49 years old.

In April, Head of the Immunization Division Tatu Kamau told Kenya’s Star newspaper that the Government hopes the vaccine helps reduce tetanus infection during pregnancy. The vaccination campaign began in September of last year, is in the second of a planned three phases.

Tetanus usually occurs when a flesh wound becomes contaminated and without treatment, complications of tetanus are likely to develop, which can be fatal. Tetanus is caused by a type of bacteria called Clostridium tetani. The bacteria can live in many different substances including soil, house dust, animal and human waste, such as manure.

The tetanus bacteria usually enter the body through a wound in the skin or a serious burn. Once inside, they multiply and release a powerful type of poison, known as a neurotoxin. The neurotoxin disrupts the normal workings of the nerves, causing symptoms such as stiffness and muscle spasms. Click here to read more about the causes of tetanus and who is at risk.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

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Kenya: Father Omolo Beste’s Homily on Fourth Sunday of Lent

From: joachim omolo ouko
Sunday, March 30, 2014

Today is fourth Sunday of Lent. The Lenten campaign theme is Good Governance. First reading is from 1 Samuel 16:1.6.7.10-13, second reading is from St Paul’s letter to Ephesians 5:8-14 and the Gospel from John 9:1-41.The story is about Tswani community who were so excited that with devolved their community would be provided with better service delivery.

They thought the new system would bring leadership closer to the people and that that all be involved in decision-making. Barely a year after the polls, some of the community and village leaders had already clearly put their own interests before those of the community and the villages.

They mismanaged funds allocated to the communities, moved into big expensive houses, bought themselves big cars that cost millions of shillings, furnished their offices with expensive furniture and spent huge sums on entertainment and trips abroad.

The campaign comes at the time Kenya’s Ethics and Anti-Corruption Commission (EACC) is due to launch investigations into 30 county governors after receiving complaints of abuse of office and misuse of funds.

It is also at the time the State cannot account for Sh500b, which got lost during the 2011/12 financial year. Taxpayers lost more than Sh300 billion, but the latest estimates indicate the figure could rise to nearly Sh500 billion according to Auditor General Edward Ouko.

Ouko estimates that up to 30 per cent of the Government’s total budget in any financial year is wasted. Last year, Sh338 billion of the total government expenditure for 2011/2012 was unaccounted-for.

The total budget for the 2012/2013 financial year stood at Sh1.45 trillion, of which 30 per cent or Sh483 billion is likely to be misappropriated. Airtime, flowers and tea alone were reported to account for Sh338 billion.

The campaign is also coming at the time several business surveys reveal that business corruption is still widespread and that companies frequently encounter demands for bribes and informal payments to ‘get things done’ in Kenya.

There are also pending corruption cases which include Kenya Pipeline Company since 2008 in oil scam involving privately-owned Triton Oil Company in which the government lost 7.5 billion shillings ($86.7 million).

The other pending cases of corruption include land fraud over a deal worth 283 million shillings ($3.2 million) since March 2010. Currently the Kenyatta government has also been hit by claims of irregularities in the award of the Sh447 billion Mombasa-Nairobi standard gauge railway that critics say has been overpriced by more than Sh120 billion.

It is about the time Labour secretary Kazungu Kambi was forced to suspend a Sh5.03 billion project by the National Social Security Fund (NSSF) to build infrastructure works in Nairobi’s Tassia Estate.

China Jiangxi International was awarded the Hazina Trade Center contract at a cost of Shs 6.7 billion despite a lower bid of Shs 5.9 billion by China Wu Yi, another Chinese company. The award of the tender raised eyebrows before Atwoli blew the whistle on the Shs 5 billion sewerage and road pavement scam.

Kenyans are also losing more than Sh1.8 billion annually in salary payments to ghost workers in the Civil Service. According to recent revelation the government flushes Sh150 million monthly in salaries for workers who are non-existent, dead, retired or sacked – but are still retained in the State payroll – hence ballooning Kenya’s public wage bill.

Kenya’s public sector wage bill currently stands at Sh458.7 billion, which is equivalent to 12.2 per cent of GDP. The amount is almost equal to the Sh470.8 billion the Kenya Revenue Authority collected in the six months to December 2013; and almost half of the expected total revenue of Sh973.5 billion targeted to be collected by June this year.

It explains why Kenya’s debt load crossed the 50 per cent of GDP mark late last year to stand at Sh2.11 trillion or 57 per cent of GDP by end of December 2013. Unless Kenya puts a tight lid on its debt load by fighting against corruption its economy will not be on a steady growth path.

Fiscal discipline will break down and disrupt provision of public services if the wage bill growth is left unchecked. The country’s image abroad is already at stake following the failure by the Treasury to allocate Sh679 million to cater for subscription fees to international bodies.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

Omolo_ouko@outlook.com
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BIBLICAL TEXT ON COURT DISPUTES

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
FRIDAY, MARCH 28, 2014Top of Form

Suzy writes on my Facebook timeline: “Beste I fully agree with you Chief Justice Willy Mutunga did not mean what he said about going to witch doctors to solve court cases. To me he was only trying to use this joke to emphasize the need of solving some problems amicably instead of going to court.

What he said that people should seek the advice in churches or elders is even Biblical. I cannot remember the text but I remember reading it where Paul says that when one of you has a grievance against another should settle disputes among themselves or seek the advice from elders”

I am glad you understood this Suzy. The Biblical text where St Paul advices Corinthians to settle their disputes outside court is 1 Corinthians 6:1-20. Christians should not contend with one another, for they are brethren. This, if duly attended to, would prevent many law-suits, and end many quarrels and disputes.

In matters of great damage to ourselves or families, we may use lawful means to right ourselves, but Christians should be of a forgiving temper. Refer the matters in dispute, rather than go to law about them.

They are trifles, and may easily be settled, if you first conquer your own spirits. Bear and forbear, and the men of least skill among you may end your quarrels. It is a shame that little quarrels should grow to such a head among Christians, that they cannot be determined by the brethren.

As believers, our testimony to the unbelieving world should be a demonstration of love and forgiveness and, therefore, members of the body of Christ ought to be able to settle arguments and disputes without going to court. We are called to live in unity with humility toward one another.

In Romans 13 Paul taught that God had established legal authorities for the purpose of upholding justice, punishing wrongdoers, and protecting the innocent.

Matthew 5:25 states: “Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison”.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

Omolo_ouko@outlook.com
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Marriage

From: Francis cheruiyot

I honestly have no idea why we are making a big deal about marriage bill. Will legislating marriages make it work? If we have not been able to follow clear biblical teachings, what makes us think that legislation would cut it for us.

Polygamy exists in three main types namely:

a) Polygyny – where a husband takes himself several women/wives.

b) Polyandry – where a woman takes herself several husbands

c) Co joint marriage – where there are several husbands and wives.

In Matt. 19:4 we are told by Jesus that God created one “male and [one] female” and joined them in marriage. Mark 10:6-8:”But from the beginning of the creation, God ‘made them male and female.’ ‘For this reason a man shall leave his father and mother and be joined to his wife, ‘and the two shall become one flesh’; so then they are no longer two, but one flesh.

It wasn’t until sin made man fall (Gen. 4:23) that polygamy occurs. Cain was cursed; Lamech is a descendent of Cain and the first to practice polygamy. The first time polygamous relationship is found in the Bible is with a thriving rebellious society in sin; when a murderer named “Lamech [a descendant of Cain] took for himself two wives” (Gen.4:19, 23).

In the Bible we can count 15 examples of polygamy from the time of Lamech to 931 A.D. 13 of these men had enough power that no one could call into question their practice, they were unaccountable or no one dared approach them. Lamech Genesis 4:19; Abraham Genesis 16; Esau Genesis 26:34; 28:9; Jacob Genesis 29:30; Ashur 1 Chronicles 4:5; Gideon Judges 8:30; Elkanah 1 Samuel 1:2; David 1 Samuel 25:39-44; 2 Samuel 3:2-5; 5:13; 1 Chronicles 14:3; Solomon 1 Kings 11:1-8; Rehoboam 2 Chronicles 11:18-23; Abijah 2 Chronicles 13:21; Jehoram 2 Chronicles 21:14; Joash 2 Chronicles 24:3; Ahab 2 Kings 10; Jehoiachin 2 Kings 24:15; Belshazzar Daniel 5:2; 1 Chronicles 2:8; Hosea in Hosea 3:1,2.

Polygamy is mentioned in the Mosaic law and made inclusive on the basis of legislation, and continued to be practiced all down through the period of Jewish history to the Captivity, after which there is no instance of it on record (Gen.29:15-30, Jacob and his wives.)

Was Abraham, David Solomon condemned or approved for practicing polygamy?

God never condoned polygamy but like divorce he allowed it to occur and did not bring an immediate punishment for this disobedience. Deut. 17:14-17: “……Neither shall he multiply wives for himself” This is the expressed command of God, and he has never changed it.

The fact is that God never commanded polygamy or divorce. Scripture says (Bible) He only permitted it because of the hardness of their hearts (Deut. 24:1; Matt. 19:8). Matt. 5:31-32: “Furthermore it has been said, “Whoever divorces his wife let him give her a certificate of divorce. But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.” God hates divorce as well as polygamy, since it destroys the family (Mal. 2:16). Whatever the patriarchs or any Christian did wrong does not change the fact the Bible condemns it.

Multiple wives were tolerated but never with God’s approval. Jesus told the Jews, “Because of your hardness of heart, Moses permitted you to divorce your wives; but from the beginning it has not been this way” (Matthew 19:3-8). The Mosaic law aimed at mitigating, rather than removing, evils that were inseparable from the state of society in that day. Its enactments were directed to the discouragement of polygamy; to prevent the injustice frequently consequent upon the exercise of the rights of a father or a master; to bring divorce under some restriction; and to enforce purity of life during the maintenance of the matrimonial bond.

Monogamy has always been God’s standard for the human race. From the very beginning God set the pattern by creating a monogamous marriage relationship -one man and one woman, Adam and Eve (Gen. 1:27; 2:21-25).


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KENYA: MUTUNGA DIDN’T MEAN WHAT HE SAID ABOUT WITCH DOCTOR

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
WEDNESDAY, MARCH 26, 2014

Maurice from Kisumu County would like to know my opinion on Chief Justice Dr Willy Mutunga’s remarks that even witch doctors could help them resolve their disputes without taking each other to the overburdened courts.

My opinion Maurice is that Mutunga did not mean what he said. He was just trying expressing the fact that some cases can be resolved from outside and need not to be taken to court. He said people should stop saying “I’ll see you in court”, and entering a long and costly process, when they could first seek help from churches, mosques, elders or neighbours.

He was just trying to send a message across when he said that even in Kutui, where he comes from, he has told people they can go to the witch doctors to solve issues. The reaction of some people to my opinion is in contemporary world people view witchcraft as something evil and potentially harmful to people.

It is, therefore, no surprise that such a word came from a recognized and respected personality like Dr Willy Mutunga. This is particularly given that most witches are done at night making use of ordinary animals like hyenas, big dogs, mongooses, owls, snakes or lightning birds. They have the skill to tame these animals and hide them at the back of their huts.

This type of witches is common in Kitui where Mutunga comes from, which is why to my opinion he was prompted to use this example. Those days many people believed and in fact their problems were solved.

Those were days that witches were active and their practices included sending snakes to bite their victims or lightning to strike them down. They could also collect the victim’s hair, nail clippings or any article of clothing worn by the victim to cast a spell on it that will harm or kill their victims.

The idea of life-force goes hand in hand with that of limited cosmic good. For example, when people are not prosperous or when their goods are limited, they will argue that someone has taken their life-force.

People would also go to witchdoctors for consultation and to protect themselves against witchcraft. The main aim of the witchdoctor is more to protect than to attack. The diviners use a set of stones, shells and engraved stones which they carry in a small skin bag.

These they throw on the ground, and the pattern in which they fall reveals the answer of their ancestors to their client’s enquiries. Enquiries may relate to the nature and causes of sickness, the reason for a death, the whereabouts of missing stock or any baffling situation or a desire to know something about the future.

In Uganda for example, some women are reported to have been directed by witch doctors to collect body fluids like urine and menstrual blood among others to keep their errant husbands on check.

Under the guise of needing an urgent solution to a cheating husband, women from Katwe, Makindye and Wakaliga where women go to the shrines to seek advice from traditional medicine women.

After consultation women believe if their husbands tried to sleep with another woman, he would smell like faeces, which would turn that woman off. This they believe is a cheaper way of avoiding going to court to seek a divorce case.

That visit cost them sh25,000, cheaper than court case. After preparing food and you are ready to serve him, the woman goes outside and squat to urinate. The directive by the witch is that you make sure you get the first drop of your urine and put it in a cup or tin.

The directive is that when the woman is serving the husband she is to pour it in his soup and juice. As she is doing that she says: “the way this urine has pained me, is the same way you should feel pain when you intend to cheat on me.’ When you do that, you will come back and tell me”.

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Fr Joachim Omolo Ouko, AJ
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KENYA: WAR WITH RADICAL ISLAMISTS UHURU WILL NEVER WIN

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
TUESDAY, MARCH 25, 2014

I laughed when I heard President Uhuru Kenya giving Kenyans hope that his government will take decisive action against all those engaging in terror activities at the Coast, saying criminals would not be allowed to hide under the umbrella of religion to harm Kenyans.

Definitely this is the war Uhuru will never win. This is because radical Islam is not merely an extreme version of Islam but a cultural-social ideology dominating all aspects of life. They are ready to die when defending what they think it is their rights.

Like many violent totalitarian movements, radical Islamists’ primary objective is to dominate all those within its reach and suppress all other ideologies, movements, and beliefs in its path, Christianity included. In short, radical Islam is dedicated to the conquest of the world, by any means possible.

Community leaders on Kenya’s coast have already warned that Islamic extremism is not only on the rise, but also a threat to peace and stability in the region. Killing Christians and burning their churches is to send a signal to the government that the truth about the killing of a Muslim cleric, Sheikh Aboud Rogo Mohammed must be found and justice must be done to the Muslim communities at the Coast.

Radical Islamists believe that the Government of Kenya collaborated with US FBI to kill the cleric. A gunman – or gunmen – shot him dead at close range in August. Mr Rogo’s wife was in the car with him. She was injured, but survived.

What irritates the radical Islamists and the entire Muslim communities at the Coast is the manner in which the outspoken cleric was killed. They killed him as an animal, not as a human being, they argue.

It explains why the training and terror attacks are done at the Masjid Musa, the mosque where Mr Rogo used to preach. Aboud Rogo was killed shortly he had urged his followers to take up arms against Kenyan government forces fighting in Somalia.

His name appeared on a US and UN sanctions list, accused of providing “financial, material, logistical or technical support to al-Shabab”, the Somali militant group aligned to al-Qaeda. No-one has admitted to killing the cleric, but many in Mombasa Muslim communities believe he was assassinated at the behest of the Kenyan government.

Radical Islam draws on widely accepted Islamic religious philosophy and customs. The movement also draws heavily on dangerous ideas that negate basic human rights and freedoms of expression.

Terrorism is only one of the tactics used by radicals, with new tactics arising everyday. Some are more subtle such as the use of textbooks, while others are outright violent, such as terrorizing those who embrace freedom of speech.

Radical Islam’s kinship with terrorism, and its willingness to use violence as a means to its ultimate ends, is clearly spelled out in a training manual produced by the radical Islamist terror group al Qaeda, whose operatives carried out the 9/11 attacks in USA.

Radical Islamists tend to gravitate toward three major methods of achieving their ultimate objective. The first is to fight the Near Enemy prior to fighting the Far Enemy. The Near Enemy is anyone inside Islamic lands, whether it is an occupier or someone who has taken away territory that used to be Islamic. It explains why they attack Christians.

The second method is to fight the Greater Unbelief—the major enemy, which today is the United States—before the Lesser Unbelief. And the third method is to fight the Apostates (false Muslims) first, and then the other Unbelievers.

The Sunday Christians attack at the Coast came as the United Nations issued an alert of increased threat of attacks from the Shabaab. The security and intelligence never took this warning seriously otherwise the killing would have been prevented.

This is not the first time Uhuru has given the warning. He gave similar warning six months ago after the terrorists attacked Westgate mall.

Fr Joachim Omolo Ouko, AJ
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POLYGAMY RECONSIDERED

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
MONDAY, MARCH 24, 2014

Lucy (not her real name) writes: “Dear Father, I am married with 4 children. We are not divorced yet with my husband but separated. I filed divorce case last year when I found out that my husband was having mpango wa kando (secret women outside) and dumped me with children.

I realized this when he could not cater for our family basic needs like food, and being reluctant in paying school fees for children. I managed to find the number of one of his secret women and when I called her to find out why she is moving with my husband she abused me terribly. It is a shame Father.

I agree with your homily that with this marriage bill that a man will not consult with his wife when he wants to marry second wife will bring conflicts in many families, and believe me many families are going to break up.

Now Father what are catholic bishops saying about this, they seem to be silence on this issue. I think they should come in one voice to oppose the bill. Otherwise thank you very much your homilies are indeed enriching and down to earth. God bless your work”.

Thank you for raising this issue Lucy. I do agree with you that when bishops speak about it they can be heard and may be to change the mind of the president in signing it into law. May be they are preparing to make a statement, we are to wait see their reaction.

The amendment was moved by Justice and Legal Affairs Committee chairman Samuel Chepkong’a, saying under customary law, women or wives you have married do not need to be told when you’re coming home with a second or third wife.

The Marriage Bill seeks to combine seven laws on marriage, divorce and come-we-stay unions. It also recognises polygamy and the payment of dowry for customary marriages. It was introduced in July 2013 and is now in the final stage — the Third Reading — in the National Assembly. The Bill states that those marrying must be 18 years or older.

Even in Islam where polygamy is allowed, with the specific limitation that a man can have four wives at any one time, experience has shown that the contemporary Muslim woman is not happy to have a co-wife.

Even though the Qur’an clearly states that men who choose this route must deal with their wives justly, with high cost of life today it is almost impossible for a Muslim man to cater for his many wives and children.

A husband does not have to have permission from his first wife to marry another wife, even though many Muslim women today would like their husbands to consult them before marrying another wife.

Although traditionally it is believed that men were marrying many wives in order to have many children, according to evolution pioneer Charles Darwin men have historically practiced polygamy as a way to both please their sexual desires and maintain household dominance.

In his 1871 book The Descent of Man, Darwin stated that “Judging from the social habits of man as he now exists, and from most savages being polygamists, the most probable view is that primeval man aboriginally lived in small communities, each with as many wives as he could support and obtain, whom he would have jealously guarded against all other men”.

Most Christian theologians however, argue that Christians should not marry many wives. Theologians base their argument on Matthew 19:3-9 and Genesis 2:24 that Jesus explicitly states a man should have only one wife.

Basil of Caesarea also wrote in the 4th century of plural marriage that “such a state is no longer called marriage but polygamy or, indeed, a moderate fornication. He ordered that those who are engaged in it should be excommunicated for up to five years, and “only after they have shown some fruitful repentance were they to be allowed back into the church.

This was the same time in the 4th century that St Augustine wrote that the good purpose of marriage is better promoted by one husband with one wife, than by a husband with several wives. Justin Martyr, Irinaeus and Tertullian also spoke against polygamy, condemning it.

Remember that not all Christian churches have the same view in polygamy. The Nigerian Celestial Church of Christ allows clergy and laymen to keep multiple wives, and the Lutheran Church of Liberia began allowing plural marriage in the 1970s.

Several other denominations permit those already in polygamous marriages to convert and join their church without having to renounce their multiple marriages. These include the African instituted Harrist Church, started in 1913.

Even the Anglican Church made a decision at the 1988 Lambeth Conference to admit those who were polygamists at the time they converted to Christianity, subject to certain restrictions. Polygamy was first discussed during the Lambeth Conference of 1888:

“That it is the opinion of this Conference that persons living in polygamy be not admitted to baptism, but they may be accepted as candidates and kept under Christian instruction until such time as they shall be in a position to accept the law of Christ.

That the wives of polygamists may, in the opinion of this Conference, be admitted in some cases to baptism, but that it must be left to the local authorities of the Church to decide under what circumstances they may be baptized, according to resolution 5.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

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From: joachim omolo ouko
News Dispatch with Father Omolo Beste

The Buzuruga Muslim – Sungusungu Conflict of 1983

From: Abdalah Hamis

By Mohamed Said

The Buzuruga Muslim – Sungusungu Conflict of 1983 [1]

In 1983 the government and BAKWATA found itself facing a crisis which vibrated even beyond its borders. A few miles from Mwanza, a town on the shore of Lake Victoria there is a small village, Buzuruga which had a small mosque of which its imam was one Sheikh Daud. The village had its fair share of Muslims, Christians and animists. Buzuruga was to participate in the installation of its traditional headman, the leader of a local tribal militia known as the sungusungu. The ceremony entailed congregation of all the people including men and women standing on an open ground with women leaving their top parts bare. People were to stand like this early morning before sunrise in order to watch the sun rising from the east and supplicate to it. This was a pagan initiation ceremony and no Muslim could participate. The CCM Chairman one Masabo Kabambo in a rally on 8 th August declared that no one was to be spared in the ceremony, Muslims must participate like all other citizens.

The sungusungu a Sukuma tradition long forgotten was revived as a peoples’ militia when it was realised the police force could no longer be trusted to maintain peace and order due to several reasons, one of them being corruption in the police force. Under the authoritarian regime of Nyerere, sungusungu had a political stance and was given a force of law. This force of law conferred to an untrained force under arms, although primitive, created apathy. Muslims refused to participate in those celebrations held on 17 August for the simple reason that the festivity was un-Islamic. The Muslim stand enraged sungusungu and in its fury sungusungu conducted a house to house search and went Sheikh Daud’s house and roughed[2] him up ridiculing Islam, and in the process intentionally defaced the Holy Qur’an. Sheikh Daud was punished with 115 lashes for his insolence. Muslims were rounded up as they were going for salat fajr and forcefully matched to the grounds to participate in the celebrations. Other Muslims including w
omen were dragged from their homes and taken to the grounds. Men were forced to strip and women to take off their hijab. Muslims who resisted were manhandled and humiliated. The following day when Muslims in Mwanza alerted the Muslim umma in Tanzania of what had taken place in Buzuruga Muslims were appaled.

Muslim activists in Mwanza sent a detailed report to Warsha in Dar es Salaam. In return Warsha through its members in the executive of the Dar es Salaam University Muslim Student Association (MSAUD) dispatched an emissary to Mwanza one Mohamed Lulengelule to have on the spot assessment of the situation. The emissary interviewed Sheikh Daud. BAKWATA were hesitant to issue a statement to condemn the defilement of the Qur’an because sungusungu was taken as a state institution. BAKWATA was waiting for direction from the government on how to act and what to say. Meanwhile Muslims throughout the country were calling for Muslims to raise up in jihad against the government and BAKWATA.

When eventually BAKWATA sent the Grand Sheikh, Sheikh Hemed bin Juma to Mwanza it was too late. Muslims had taken full control of the problem. BAKWATA had come to close the stable door after the horse had bolted. And when BAKWATA through the Grand Sheikh using the state-radio gave their own version of the crisis Sheikh Hemed bin Juma said that it was not the Holy Qur’an which was defaced but Yasin and there was no reason for Muslims to raise up in arms. It was better if BAKWATA had remained silent. Muslims were by that gesture made to see BAKWATA for what it was- a hypocrite, puppet organisation on the government payroll. In the articles which Warsha and other Muslim organisations wrote and distributed to Muslims BAKWATA and the government were treated as one. While BAKWATA went down on the estimation of Muslims, Warsha’s stature rose in the eyes of Muslims as a true organisation representing Muslim interests.

Father Omolo Beste’s Homily on Third Sunday of Lent

From: joachim omolo ouko
Sunday, March 23, 2014

Last week we discussed challenges facing families in Kenya today. The theme for this week is ‘Unity for Peace and Development’. The author uses the story of Mawiano Primary School to demonstrate how the Kenyan society suffers from identity formation. The first reading is taken from Exodus 17:3-7, second reading from Romans 5:1-2.5-8 and the Gospel from John 4:5-42.

One of the key drivers of conflict in Kenya as the author describes is the dimension of community identities – which is in itself closely related to the issue of land, borders and associated historical grievances – plus a challenging regional security environment and political transition.

Although the primary and key player in solving this conflict is the family by teaching children as the author recommends, the fact that most conflicts occur in our families in front of our children it is difficult for parents to teach their children about peace and conflict management.

It is also a very difficult task for Schools, Churches and other social settings to be used as a platform of educating our children and all people the need to unite at all levels and live in peaceful environment.

It is very unfortunate that most of our families today, domestic violence has become the order of the day. Children who grow up in violence family or being abused usually grow up in poor health, low self-esteem, difficulty sleeping.

Some children may indulge in drug and alcohol abuse risk, isolation, suicidal thoughts, and extreme loneliness and fear. Children are mainly affected from verbal abuse. This is where the father use aggressive actions such as name-calling the mother, blaming her, ridiculing her, disrespect, and criticism.

Whichever way, whether the father or mother using the same actions towards the father, or both. That is towards children abuse as well. Some long term effects on a child who comes from an abusive household, or have been abused themselves are guilt, anger, depression/anxiety, shyness, nightmares, disruptiveness, irritability, and problems getting along with others.

This brings us to challenging questions:

1. As parents, community and the Church how do we help our children to acquire positive values and appreciate the different ethnic communities in Kenya?

2. What can we do as a family, Small Christian Community, the Church or a community to promote unity as a national value begging with our families?

3. What are some of the actions that can be done at Small Christian Community, Parish, Dioceses and National levels to promote unity, patriotism, and peace in Kenya and our families?

Answer these questions keeping in mind that some cases of domestic violence occur due to jealousy when one partner is either suspected of being unfaithful. It can also be seen in a situation where one partner is doing better than the other. For example: the woman being more successful than the husband.

Some violence occurs when one partner has control over the other partner’s access to economic resources, preventing a spouse from resource acquisition. Some because of physical force to compel a person to engage in a sexual act against his or her will, also known as marital rape.

Another type of violence is expected to occur now that men’s tyranny of numbers in parliament has proposed amendments on marriage bill 2013. The amendment requires that a man should not ask his wife if he decides to marry another wife.

Already in Kenya women sometimes only find out at their husband’s funeral that he had secretly married a second wife and had children with her, leading to inheritance disputes. The bill provides for a certificate to be issued when such marriages take place.

Fr Joachim Omolo Ouko, AJ
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WHY DO CATHOLICS CONFESS THEIR SINS TO PRIESTS?

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
FRIDAY, MARCH 7, 2014

Regina from Ongata Rongai, Kajiado County writes: Fr Beste I am not a catholic but like your homilies so much. I shared your homily on Ash Wednesday with my jirani here (neighbor), she is also not catho (Catholic) and was wondering why Catholics confess their sins to priests while for us protestants we confess our sins directly to God?”

Mercy from Kahawa Sukari, Nairobi writes: “Dear Fr Omolo I like the question of Gladys from Bungoma and how you answered her. Some things we ordinary Christians just see how priests are doing them at the altar without understanding them. To be honest with you I did also not know why the priest is pouring oil on ashes when he is blessing the.

Father I would also like to know, our priest where I attended mass told us that at least we must confess our sins once a year before Easter. I thought this was misleading because my understanding is that we should confess our since as frequent as possible”.

Thank for the question and interest on my homilies Regina. The Sacrament of Penance, commonly called Confession, is one of the seven sacraments recognized by the Catholic Church as instituted by Jesus Christ himself.

Jesus instituted the Sacrament of Confession on Easter Sunday, when Christ first appeared to the Apostles after his Resurrection. Breathing on them, he said: “Receive the Holy Spirit. For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained” (John 20:22-23).

Jesus ordained and commissioned the Apostles on Holy Thursday during last Supper when he changed bread into his body and wine into his blood, telling his apostles to do the same in his memory. He later gave them the faculty to forgive sins on Easter Sunday after resurrection when he appeared to them in a closed room.

Since Catholics believe that the sacraments are an outward sign of an inward grace, is why the outward sign is the absolution, or forgiveness of sins, that the priest grants to the penitent (the person confessing his sins); the inward grace is the reconciliation of the penitent to God (which is why the sacrament is also sometimes called the Sacrament of Reconciliation.

Three things are required of a penitent in order to receive the sacrament worthily. You must be sorry for your sins, confess those sins fully, in kind and in number, and you must be willing to do penance and make amends for your sins, not to repeat them.

During his life, Christ forgave sins, as in the case of the woman caught in adultery (John 8:1–11) and the woman who anointed his feet (Luke 7:48). He exercised this power in his human capacity as the Messiah or Son of man, telling us, “the Son of man has authority on earth to forgive sins” (Matt. 9:6), which is why the Gospel writer himself explains that God “had given such authority to men” (Matt. 9:8).

It explains further why Christ gave this power to the Apostles, and now the priests so that the Church, which is the continuation of his presence throughout time (Matt. 28:20), would be able to offer forgiveness to future generations.

This power was understood as coming from God: “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation” (2 Cor. 5:18). Indeed, confirms Paul, “So we are ambassadors for Christ” (2 Cor. 5:20).

Thank you for this important question Mercy. What the priest told you is correct and is not misleading. This is according to the second precept of the Church (Catechism No. 2042, “You shall confess your sins at least once a year”). In other words, it is mandatory for all Catholics to confess their sins once a year, failure to which is considered a sin.

Catechism No. 2042 says that the annual confession “ensures preparation for the Eucharist by the reception of the sacrament of reconciliation, which continues Baptism’s work of conversion and forgiveness.” Here, reconciliation is not seen just as the obligatory means of being shriven of mortal sin but as one of the habitual and even necessary means of spiritual progress.

Fr Joachim Omolo Ouko, AJ
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ABSTINENCE FROM SEX DURING LENT

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
WEDNESDAY, MARCH 5, 2014

Gladys from Bungoma writes: “Fr Beste thanks for your homily on Ash Wednesday. I attended mass at our church here and I saw the priest blessing the ashes and pouring on oil. I could not understand this and could not be able to find time to ask him. Please can you give me light on this?

On abstinence and fasting why do some women abstain from sex like in Kenya where women’s activist groups used it to slap their partners with a week-long sex ban in protest over the infighting plaguing the national unity in Kibaki and Raila government?”

Yuvinalis from Kisii writes: “Fr. Beste today was one of those rare occasions when I attended mass at 6.30 am with my wife. The preaching was on the same topic you have enumerated. The homily from the Father was that we are asked for two things during the lent period, to fast and abstain.

Now what about abstaining from meat for somebody who doesn’t normally take meat? You must choose something that you can abstain from during this period. How then did meat come to be a universal item from which Catholics are asked to abstain from?”

Thank you for the questions Gladys. On Ash Wednesday Palm from the previous year’s Palm Sunday are burnt. In the liturgical practice the ashes are mixed with the Oil of the Catechumens (one of the sacred oils used to anoint those about to be baptized), though some churches use ordinary oil.

Your second question is quite interesting one. It is not only women activist; some devoted Catholic couples may abstain from sexual intercourse during Lent as part of their sacrifices to give God the best of themselves.

It is not only in Kenya where women activists have abstained from sex. Togolese women abstained from sex for a week in order to urge Togo’s men to take action against President Gnassingbe. The rally was organised by a coalition which was protesting electoral reforms which they said would make it easier for Gnassingbe to win reelection in the polls set for October.

Sex abstinence has also been used in Belgium, in Pereira, Colombia, in 2006, where the girlfriends of gang members held a widely publicized “strike of crossed legs” vowing to give up sex until their partners gave up violence.

In Naples, Italy, in 2008, women formed a similar strike against the notoriously dangerous New Year fireworks displays; in 2011. A man died and 70 people were injured at the event.

Such types of fasting are often used as a tool to make a political statement, to protest, or to bring awareness to a cause. A hunger strike for example is a method of non-violent resistance in which participants fast as an act of political protest, or to provoke feelings of guilt, or to achieve a goal such as a policy change. For Muslims fasting includes abstaining from having lustful thoughts.

Yuvinalis your question is frequently asked. Vegetarians cannot abstain from something else to substitute meat since as a matter of fact they don’t eat meat. But like other Catholics they can abstain from something that is good.

Catholics abstain from meat on Fridays during lent and Good Friday in respect of Jesus Christ who was killed and buried on Friday. It’s a way of mourning and doing penance for the sins for which Christ died.

Fasting from something good is primarily a spiritual discipline designed to tame the body so that we can concentrate on higher things. And by refraining from eating, we free up food or money that we can give to those less fortunate than ourselves.

Fr Joachim Omolo Ouko, AJ
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Honing Uganda and Ethiopia’s silly laws

From: Charles Banda

By Hama Tuma
Sometimes solutions proposed by governments are worse than the very so-called problems being tackled.
Considering the pungent cocktail of weird laws decreed out of the blue by thumb-twiddling wannabe sophist parliamentarians who only see problems from the golden palaces, villas and powerful offices they occupy and want to keep by hook or by crook, one can’t help but wonder.
When Malawi legislated its preposterous anti-public farting law a couple of years ago, many thought it was going to be the last time anyone heard of laws that questioned the intellectual capacity of African lawmakers. We were wrong.
Uganda has taken the lead, passing one irrelevant law after another, while blaming the west for its pagan, decadent and unchristian imports.

The same middle-eastern religions that travelled west and were exported to Africa, alongside slavery and later colonialism, have now become the African culture to protect, relegating our history and highly developed cultural understanding of gender to Satanism.

As Uganda’s amusing story unfolds, those with an idea of Africa’s precolonial history, wonder what went wrong.

Those irrelevant legislations began with the oppressive and archaic Victorian laws that the United Kingdom, from whence cometh those laws, has been trying to announce to Africa in many subtle ways to drop because they belong to the boom years of social Darwinism when anything aboriginal was considered unfit.

“It is now apparent that the ecological pragmatism of the so-called pagan religions […] was a great deal more realistic in terms of conservation ethics than the more intellectual monotheistic philosophies of the revealed religions,” Prince Philip, Queen Elizabeth’s husband said a couple of decades ago.

But could the harm that has been done be reversed? As multiple-time Nobel Prize for Literature nominee, Milan Kundera notes: “The first steps in liquidating a people is to erase its memories”.

It is here that we realise that the brains of Africa’s current politicians have been washed to such an extent that the same Victorian laws that once sought to rid Africans of their pagan traditional ways have now been accepted as intrinsically African, warts and all.

Africans now believe half naked women and homosexual relations are western imports.

The reason behind Ugandan President Yoweri Museveni’s “scientific” anti-homosexuality tirade and stringent decree against what concerns an invisible, vulnerable minority is aphoristic.

Endowed with an incredible political cunning acquired by virtue of his longstanding addiction to presidency, Museveni isn’t a stranger to the opium effect of religious populism on the masses.

And after its move to effect a ban on miniskirts, Uganda – a country where the larger population basks in the luxury of poverty, bad governance and corruption from the very top – is well on its way to becoming the biggest police church.

But truth be told, Yoweri Kaguta Museveni and others like him in Africa are no exceptions.

While all the world’s unusual laws (see box below) do not excuse Museveni’s vitriol against gays, Zimbabwe’s nonagenarian president Robert Mugabe will soon go six feet under or down in history as one whose attempt at owning the founding president title of his country is seen in his continued gay-bashing speeches; an attempt to discredit that country’s first president Canaan Banana, a former priest who was convicted for being gay. Repeat: a black African gay priest president.

As innocuous as they may seem, silly laws strike the most unpleasant chord when one realises that they are mostly used to foster virulent anti-democratic values.

Is it not the same religious integrity-influenced anti-gay argument that has been used to effect laws that infringe on women’s rights in Uganda?

The burning issues in Uganda and many African countries do not concern dress codes or sexual orientations and yet the rulers harp on these issues while persecuting those who dare to question corruption, bad governance, ethnic discrimination… among a plethora of real concerns.

The issue of dress codes and sexuality is what brings in the votes. It works for them. They do not go to bed on empty stomachs, why should they care about the daft ones who can’t see behind the political rhetoric?

After all, is it not widely known that to hide something from the African, all one needs to do is to hide it in a book?

It is in this light that Uganda’s anti-gay antics and banning of miniskirts become a smart farce; a reminder of the cruel regime in Addis Ababa that once argued that Ethiopians, who cannot afford three decent meals per day need, should go on a dieting regime and stop complaining about the rampant famine.

Such is the politics of irrelevance, a clever governance tactic used by Africa’s power-hungry rulers, adept at turning non-issues of no significance whatsoever into burning issues with the help of the State controlled media.

The regime in Ethiopia is an expert at this art. After blatantly stealing an election and killing hundreds, it expertly manipulates the whole situation – turning attention away from the issue at hand – by arresting so-called political dissidents and triggering a massive hue and cry from a gullible and amateurish opposition.

The main issue forgotten, the secondary concern made crucial—add a weird law to this and the whole focus of the people is hijacked to a non-issue. Voilà !

Fundamentalism

Back to the invisible minority. How many women wear miniskirts in Uganda, an African region whose women folk once proudly wore clothes that bore their chests, hips and midriffs naked, in respect of traditional values.

And who said homosexuality is an European import in that country when it is on record that one of their most remembered ancient, pre-colonial kings kept a harem of well-bred men to feed his sexual cravings?

Are these funny but extremist laws not a shortcut towards fundamentalism? Or are they different from those laws that ban women from driving or taking the same bus as men? Are they different from those that say men with moustaches are forbidden to kiss women including their wives? Are they different from those that get women whipped for allowing themselves to get raped by men so strong even ten legislators can’t fight off just one?

Nonetheless, some of Uganda’s anti-gay law bashers are a perfect example of the stinging double standards and hypocrisy on the continent.

Zenebu Tadesse, Ethiopia’s minister for women, children and youth affairs has criticised the Ugandan law despite a 15-year prison term for homosexuality in her own country, where criticising the regime’s human rights record can get the noblest of citizens thrown into the hole for up to 20 years without a warrant.

This is where Washington comes in. Despite his worsening human rights record, Museveni remains a close ally of Washington, which tolerates good allies with grotesque decrees and practices. In Ethiopia, the more the regime has turned repressive the more it has enjoyed vast international support. And Obama’s words: “we live in a world of imperfect choices” highlight a recognition of those double standards.

Can the American media honestly condemn Museveni while homosexuality remains an offence in many states?

Writing on this hypocrisy, Tracy Clarke-Flory had the following to say in her article: Sodomy laws still exist?!

“When the Indian Supreme Court this week reinstated a law banning gay sex, everyone in my liberal social circle began circulating outrage. I shared in this — and yet, I couldn’t help but wonder at the remnants here in the U.S. of attempts of doing just that. In fact, we still have laws against sodomy in several states – Alabama, Florida, Idaho, Louisiana, Michigan, Mississippi, North Carolina, Oklahoma, South Carolina and Utah. Currently. In the year 2013. [I pause to let you pick your jaw up off the floor.] Two states — Kansas and Texas — explicitly outlaw homosexual contact. That’s right: the United States of America still has laws on the books criminalizing gay sex”.

As I wrote years ago, homophobia on the part of the repressive regimes is but a cover for “demophobia”, a rabid fear of democracy and the peoples’ demand for good, or at least tolerable, governance.

Museveni and others actually enjoy the hue and cry on the gay issue, a perfect distraction from the many tough questions and serious problems.

India, China, Nigeria, Zimbabwe, the Arab countries, Russia are all part of those repressive and/or corrupt governments engaged in the most politically profitable gay bashing.

My advice to budding despots is: forget the serious problems, the poverty, the lack of social services, the corruption, police and military brutality, the absence of democracy, the oppression of women, the political prisoners, the rampant torture… Just make sure your people do not have access to historical research about what the African culture was in precolonial times. Go for the most shocking legislations that hurt the most vulnerable… and just bash the gays. You’ll be loved. Amen!

Read the original article on Theafricareport.com : Honing Uganda and Ethiopia’s silly laws
http://www.theafricareport.com/Columns/honing-uganda-and-ethiopias-silly-laws.html#ixzz2v0ohTJVq
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RELIGION AND NUDITY

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
WEDNESDAY, FEBRUARY 26, 2014

Following recent media reports that a church in the U.S opened up to worshippers to pray while naked, Mavuno church putting up porn like poster to attract youth into their church service, a pastor in Embu caught with someone’s wife at a lodging having sex, while a pastor dying at his female worshipper’s house in Buruburu in what is said to have been a result of viagra overdose, a lot of debate has been going on social media.

At the same time a church in the Nairobi ghetto Dandora has banned the female worshippers from entering the worship place with panties on. According to Nairobi Exposed the women were informed not to be wearing bras and panties to the church.

The description of this is that when going to church people need to be free in body and spirit in order to receive Christ’s message in its fullest. They were also advised to do the same on their daughters when coming to church on Sundays.

Identifying religion and sexuality/nudity is not something new. Masons do remove all of their clothing, and all jewelry, including their wedding ring before the ritual begins. They are provided with a blue garment to wear during the initiation.

The garment has one leg rolled up and the left half of the chest is bare for the first initiation. If the candidate appeared in public as dressed for initiation, people would think it strange, but he would never be arrested for indecent exposure.

The candidate is hoodwinked (blindfolded) during the first portion of the ritual and he is led around with a rope around his neck. The left chest has been left bare so that the sharp point as of a sword can be placed against his “naked left breast” as he approaches the oath of secrecy.

Nudity or nakedness (naggiya) is the state of being without clothes. Throughout history people have gone naked or nearly naked. Hunter-gatherer peoples in tropical regions have often been naked for practical reasons.

Nudity has been practised as a protest, as a punishment and even as something that promotes good health. In ancient India nudity was mainly practised for religious reasons. The monks of the Jain and the ?j?vakas sects went naked and the Ekas??aka ascetics only wore a small cloth over their genitals.

The supposed spiritual value of nudity was summed up by the monk who said, ‘nudity is useful for desiring little, for contentment, for expunging evil, for scrupulousness, for carefulness, for lessening obstructions and for arousing energy’.

Twice a month the lay disciples of the ?j?vaka sect would go naked and sleep on the ground in imitation of their clergy, the idea being: ‘I have nothing anywhere and, therefore, for me there is no attachment to anything.’

As these lay people really gave up nothing and resumed their ordinary lives the next day, the Buddha considered that their ‘renunciation’ was nothing more than a bluff.

Although monogamous marriage is the ideal, Buddhism generally takes the attitude that sex between two people who love each other is moral, whether they are married or not. On the other hand, sex within marriages can be abusive, and marriage doesn’t make that abuse moral.

The Abrahamic religion of Judaism, Christianity, and Islam all recount the legend of the Garden of Eden, found in the Hebrew Bible, in which Adam and Eve are unaware of their nakedness until they eat the fruit of the Tree of Knowledge of Good and Evil. After this, they feel ashamed and try to cover themselves with fig leaves.

This suggests that Judaism recognised that nudity in and of itself was not sinful, being a natural part of God’s divine creation. Against the background Judaism does not share the Christian association of nakedness with original sin, an aspect integral to the doctrine of redemption and salvation.

The early Christian Church reflected contemporary attitudes towards nudity, where it was considered acceptable in some contexts such as working outdoors. For example Gospel of John 21:7 describes that Simon Peter is naked while fishing from a boat, but then gets dressed in order to meet Christ.

Nakedness as such is not to be equated with physical shamelessness. The human body is not in itself shameful. Most people prefer to be naked in their rooms at night when they are alone, or with their couples when children are not around.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

Omolo_ouko@outlook.com
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GOOD GOVERNANCE IS NOT YET ACHIEVED IN KENYA

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
TUESDAY, FEBRUARY 19, 2014

Kosmas from Kisumu writes: “Fr Beste I read your Lenten campaign 2014 review. I also managed to get the website link of the Kenya Conference of Bishops and read the whole book. I was particularly interested on the theme of Good Governance.

I liked the situation analysis in Tswani community on a journey to reform their laws, systems and practices owing to their experiences of bad governance often characterised by excessively powerful institutions, human rights abuses, poor infrastructure, brutal police, unfair courts, skewed development priorities, ineffective service delivery, corruption, impunity, run-away poverty and exclusion and discrimination.

In your own opinion do you think Kenya has made any efforts towards reform as required by the new constitution, especially on constitutional implementations, land reform and police?”

Thank you for this important and crucial question Kosmas. Before I answer your question let us list eight minimum criteria of ensuring good national governance highlighted in the analysis. This will help us argue effectively and professionally whether Kenyan leaders have political will to reforms. They are:

1. Participation, equity, and inclusiveness,

2. Rule of law,

3. Separation of power

4. Free, independent, and responsible media,

5. Government legitimacy,

6. Accountability,

7. Transparency,

8. Limiting the distorting effect of money in politics.

I have outlined these criteria because as mentioned in the analysis in Tswani community, the Constitution of Kenya provides for principles and values of good governance. The national values and principles of governance in Article 10, bind all State organs, State officers, public officers and all persons whenever any of them –

a) Applies or interprets this Constitution; b) Enacts, applies or interprets any law; or

c) Makes or implements public policy decisions.

The national values and principles of governance according to the situation analysis include:

a) Patriotism, national unity, sharing and devolution of power, the rule of law, democracy and participation of the people;

b) Human dignity, equity, social justice, inclusiveness, equality, human rights, non-discrimination and protection of the marginalised;

c) Good governance, integrity, transparency and accountability; and

d) Sustainable development.

To answer your question now, the fact remains that despite the Constitutional provision on the principles and values as the guide for public engagement according to the analysis, it is notable that as a country there are limited efforts to mainstream these principles and values in governance both at County and National governments.

In other words, good governance requires a competent executive that respects the Constitution and the rule of law and that exercises sound leadership. It also requires institutions that counter-balance power and hold the executive accountable.

We must admit that Kenya has indeed embarked on extensive judicial reforms. This began with the exit of the former Chief Justice six months after the passing of the country’s new constitution in 2010. This was followed by a rigorous appointment process which – for the first time – saw applicants for the position of Chief Justice interviewed by a revamped Judicial Service Commission in the presence of the media.

Similarly, applicants for the posts of Deputy Chief Justice and Justices of the Supreme Court were advertised and interviews carried out publicly. Subsequently, Parliament also passed the Vetting of Judges and Magistrates Act in 2011 to facilitate the vetting of serving judges and magistrates – and, if necessary, terminate their employment.

Grounds for termination include delayed judgments, lack of integrity and lack of professionalism, among others. The vetting process, which began in 2012, has already led to the termination of the terms of four Court of Appeal judges.

Another progress of reform is on the vetting of the police that saw Mr Philip Tuimur who has been based at police headquarters in Nairobi and Eusebius Laibuta who was charge of senior Administration Police training college in Emali discontinued from service after being found unsuitable.

On land reform, although the decision by President Uhuru Kenyatta to issue title deeds to residents of the Coast should be commended as an act of magnanimity that aims to stem a problem that has lived with us for half a century now, the fact that the law establishing the National Land Commission (NLC) was based on the premise that the Executive should not, in any way, meddle in the administration of land leaves a lot of question marks.

Since land-related grievances were among the underlying causes of electoral violence in Kenya, with immediate one that followed Kenya’s disputed presidential election results in 2007, land reform must be taken seriously.

While some communities, such as those in the worst-affected Rift Valley Province, invaded land that did not legally belong to them but which they perceived to be their birthright, the fact that conflict in regions in the north and near the coast have been driven in part by land-related interests calls for urgent attention.

The story and analysis in Tswani community challenge greedy and corrupt leaders who after the polls put their own interests before those of the community and the villages. They mismanaged funds allocated to the communities, moved into big expensive houses, bought themselves big cars that cost millions of shillings, furnished their offices with expensive furniture and spent huge sums on entertainment and trips abroad.

The village governments were facing challenges in handling village workers who were demanding higher wages. One strike after the other became the norm; teachers, doctors and nurses all went to the streets, demanding for what they believed was rightfully theirs. Out of frustration, the leaders at the village government level responded by threatening to lay off the striking worker. But this did not stop the strikes.

The villages of Lesedi, and Ulundi were well informed about their rights and understood the responsibilities their leaders were to play as provided in the Tswani Constitution. They did not sit back to watch as the community leaders misuse their power and resources. They formed village forums to monitor and audit the performance of their leaders. In the villages, people were involved in decision-making and project prioritisation, resulting in optimum use of resources.

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

Omolo_ouko@outlook.com
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Twitter-@8000accomole

Explosion in Attack on Church in Kenya Injures 15

From: frank patrick materu

By Jeremy Reynalds
Senior Correspondent for ASSIST News Service

NAIROBI, KENYA (ANS) — Assailants on a motorbike threw an explosive device into a church compound in southeastern Kenya on June 9, injuring 15 people.

According to a story by Morning Star News, two pastors were among the wounded from the explosion at an evangelistic service of Earthquake Miracle Ministry Church in Mrima village, near the coastal town of Likoni, Mombasa District.

That according to David Njoroge, pastor of the Worldwide Gospel Church.

Assistant Pastor Collins Maseno had both legs broken in the blast, and is in critical condition.

Senior Pastor Dominic Osano suffered serious injuries to his hand and the back of his neck, Njoroge told Morning Star News.

“The Christians living around the scene of the incident are still in shock and are wondering as to the mission behind the attack, while several pastors looked demoralized,” Njoroge said. “But others said prayers will help them stand strong in sharing the Christian faith.”

The blast occurred at 7 p.m., he said, adding that the weapon appeared to be a home-made fuel bomb, though area press quoted police as saying it was a hand grenade. A 10-year-old boy, Dominic Maseno, was reportedly among the injured.

Morning Star News said Islamic extremists from Somalia’s rebel Al Shabaab group have been suspected in previous attacks in the coastal areas of Kenya, and 45 pastors have met with government officials to discuss security. The provincial police commissioner, the officer in charge of police, the district commissioner and a county commissioner attended.

The officials accepted the pastors’ request that the government provide security during such Christian gatherings, Njoroge said.

At the same time, Morning Star News reported, the parties agreed that Christian meetings are to end before 6 p.m., he said. The commissioner told the pastors they must keep watch for extremists and report suspected militia groups.

Mombasa police said they were searching for the assailants.

In Nairobi, suspected Al Shabaab members reportedly tossed a grenade into a crowd in the Majengo area of the capital’s largely Somali-immigrant area of Eastleigh, injuring four.

Morning Star

News said Kenyan churches and other facilities have been the target of several bombings and shootings. That’s since Kenya sent troops into southern Somalia in Oct. 2011 in response to kidnappings and other attacks by Al Shabaab rebels from Somalia.

African Union Mission in Somalia forces have been battling the insurgents in Somalia, and northern and coastal areas of Kenya have become places of refuge for retreating rebels.

Morning Star News reported that many Al Shabaab rebels, said to have ties with Al Qaeda, have taken refuge in Garissa in northern Kenya.

Chaplain Julius Mukonzi was killed and 11 others were injured on Nov. 4, when suspected Islamic extremists tossed an explosive device at a church in the Administrative Police compound in Garissa.

At the same time, Morning Star News said, a separatist group known as the Mombasa Republic Council has also been accused of mounting attacks in Kenya’s coastal regions, according to Agence France-Presse.

On Sept. 30, 2012, suspected Al Shabaab militants threw a grenade into an Anglican church in Nairobi that killed 9-year-old Ian John Maina. Several other children attending a Sunday school class were seriously injured in the attack on the Anglican Church of Kenya St. Polycarp in the Pagani area, next to Eastleigh.

Morning Star News said Al Shabaab, which has been designated a terrorist organization by several Western governments, wants to impose a strict version of sharia (Islamic law) on Somalia.

Kenya is nearly 83 percent Christian and 8.32 percent Muslim, according to Operation World.

Morning Star News is a 501(c)(3) non-profit corporation whose mission is to inform those in the free world, and in countries violating religious freedom, about Christians worldwide who are persecuted for their faith
For more information go to http://morningstarnews.org http://www.joyjunction.org He has a master’s degree in communication from the University of New Mexico, and a Ph.D. in intercultural education from Biola University in Los Angeles. His newest book is “A Sheltered Life.”
www.aggressivechristianity.net

HOW CAN A PRIEST BE THE PATRON OF LOVERS?

From: joachim omolo ouko
News Dispatch with Father Omolo Beste
FRIDAY, 14, 2014

Belinda writes via Facebook: “Omolo Beste I read on your Facebook timeline your valentine best wishes. I also read online that valentine was a catholic priest, who was martyred for his faith in Jesus Christ and for that reason he became a saint. I also read that he is the patron of lovers, how comes yet he was a priest?

My second concern is that for a catholic to be made a saint there must be some miracles he performed, which miracle did Valentine perform? Again can you help me know some saints and what they are patron for?”

Thank you for this important question Belinda. The most famous miracle attributed to Saint Valentine involved a note that he sent to a young blind girl named Julia who Valentine had befriended. Shortly before he was martyred f he wrote Julia a farewell note.

It is believed that God miraculously cured Julia of her blindness so that she could personally read Valentine’s note, rather than just have someone else read it to her. Valentine signed Julia’s note “From your Valentine,” and that loving note, combined with the memory of Valentine’s support of engaged and married couples in his work as a priest, led to the tradition of sending loving messages on his feast day, Valentine’s Day.

In some western countries Valentine day is taken seriously with couples praying for him to intercede for them before God so that their commitment and relationship may prosper. Numerous couples have reported experiencing miraculous improvements in their relationships with boyfriends, girlfriends, and spouses after praying for help from Saint Valentine.

Yes, you read it correctly. Saint Valentine was a Catholic priest who had also worked as a doctor. He lived in Italy during the third century AD and served as a priest in Rome. There is nothing wrong for a catholic priest to be the patron of lovers because there is nothing wrong with love.

It was Emperor Claudius who discovered that Valentine was performing weddings and sent Valentine to jail. Valentine used his time in jail to continue to reach out to people with the love that he said Jesus Christ gave him for others.

He befriended his jailer, a man named Asterious, and Asterious became so impressed with Valentine’s wisdom that he asked Valentine to help his daughter Julia with her lessons because Julia was blind and needed someone to read material for her to learn it. Valentine then became friends with Julia through his work with her when she came to visit him in jail.

Emperor Claudius came to like Valentine, too, so he offered to pardon Valentine and set him free if Valentine would renounce his Christian faith and agree to worship the Roman gods. Not only did Valentine refuse to leave his faith, he also encouraged Emperor Claudius to place his trust in Christ. Valentine’s faithful choices cost him his life. Emperor Claudius was so enraged at Valentine’s response that he sentenced Valentine to die.

Before he was killed, Valentine wrote a last note to encourage Julia to stay close to Jesus and to thank her for being his friend. He signed the note: “From your Valentine.” That note inspired people to begin writing their own loving messages to people on Valentine’s Feast Day -February 14th – which is celebrated on the same day on which Valentine was martyred on February 14, 270. The feast of St. Valentine was established by Pope Gelasius I in 496.

Just to highlight few Saints- the Archangel Raphael is the patron saint of physicians, all healers, the blind, lovers and travelers. The name Raphael means ‘God’s remedy’. As he healed Tobit’s eyes he is said to heal…or to rightly have caused God’s remedy.

Archangels are members of the second choir of angels or those who stand before the throne of God. They are found in a number of religious traditions including Christianity, Islam, Judaism, and Zoroastrianism.

The feast days of Gabriel (March 24) and Raphael (October 24) were added to the Roman calendar in 1921. The 1970 revision of the calendar joined their feasts to Michael’s on Sept. 29th.

Like St. Valentine, St. Dwynwen is mentioned as the patron saint of lovers. Her feast day is January 25. Dwynwen was a daughter of the 5th Century saint Brychan Brycheiniog. She fell in love with Maelon Dafodrill, but displeased him when she rejected his sexual advances prior to marriage. She became a nun, and founded a convent at Llandwyn, on an island just off Anglesey.

This table below courtesy- Patron Saints – EWTN.com gives more elaborate details of the list of patron Saints.
http://www.ewtn.com/library/mary/patrons.htm
ROMAN CATHOLIC PATRON SAINTS

Fr Joachim Omolo Ouko, AJ
Tel +254 7350 14559/+254 722 623 578
E-mail obolobeste@gmail.com

Omolo_ouko@outlook.com
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