Relationship Between the Church and State in the 16th Century (Term Paper Sample)

Task
1 Discuss the relationship between the church and state in the 16th century and compare it with the 21st century.
2 With specific examples. How can the church contribute in positive political transformation in Kenya?
INTRODUCTION
The church derives its name from the greek word “ekklesia” and Hebrew “qahai” which means gathering or meeting. It’s a meeting of people who are summoned for a common purpose when the word is used in connection with Christian church,It means meetings constituted of people who have confessed Jesus Christ as their savior (Nthamburi 1981).( Mugambi 1999 pg 101) observed that primary business of the church in the society and the world is to be in a mission. The church is priviledged in that God has called and allowed it to participate in mission activities. (Bsch 1998) in this way mission becomes the way in which the church is sent to the world to be its light and salt (Mathew 6:13:16). This implies that the mission has to deal with transforming the world. (Nkonge 2011) also argues that its an activity where God calls his disciples and sent as salt and light to add flavour and shine the world. The church in Kenya it plays a major role as an agent of social transformation (Adeyemo, 1990) helps us to comprehend the role of church in Kenya by arguing that “the church in Africa has never existed and cannot afford to exist in isolation “while addressing Christians in Nairobi on 4th July 2010. The president of Kenya Mwai Kibaki regarded the church as conscience of the society and urged Christians to continue been involved in National affairs (Capital news 2010). Deputy president William Ruto also challenged the church to play a landing rile in transforming the society (the standard 2014).
The following are some of the contributions of the church in Kenya in which it plays role in political transformation.
1 Participation in Nation Development
Development deals with positive change of individuals or community. The change is in all spheres including social, political, economic ,psychological and spiritual. The church in its transformative role is the agent of change in the world (M’kunywa 1986) observed that for far too long the church in general has regarded the issues of development as somehow outside area of concern.(Okullu,1984) gives us a theological justification of the church participation in development arguing that development was initiated by God himself when he said “be fruitfull and multiply and fill the earth and subdue it”. The lord took man and put him in the garden of eden (Genesis,1:28, 2:15) so development has an aspect of multiplying and creating many out of few and also taking care. A human being has God’s regent must not forget that he or she has a responsibility of multiplying what God has created and take care of it. (Kobia,1986) clarifies that development responds to the divine way, he says that God commissioned that man should have dominion over the rest of creation provides for man divine mandate to mobilise natural resources in order to better his life. Development has to do with fullness of life then its clear that the church is called to be involved in development as this is a primary vocation
2 Quest for Peace, Justice and Reconciliation.
In Kenya the church is an agent of peace, justice and reconciliation in any society. (Shenk, 1993) these are important developments in African continent which (camara, 1971) informs that is filled with ethnic and religious conflict, war over resources and failed status. (Thompson, 2003) commends on this and says that “from south to north, west to east, fighting simmers in Africa for instance Libya. In 2007 post election violence was a serious set back to the relation of vision 2030 therefore multi ethnic society like Kenya with diversified social political ideologies requires the church that is awake at all times in a quest for peace ,justice and reconciliation.
3 Combating Corruption.
Corruption in its manifestation as primary exhortation, fraud, nepotism, theft and kickbacks. These is a serious development hindrance in any nation. A country can have a good development strategy like Kenya’s Vision2030 but unless it’s able to fight these vices. All these efforts offer quality life to its citizens hence to nothing. Corruption in post-colonial Kenya has a history which cut across the era of first President Mzee Jomo Kenyatta and Daniel Arap Moi to Mwai Kibakis PNU party (Mwendwa, 2015).
Uhuru’s jubilee government is today grappling in the same vice which has affected every sector including important government institutions like; parliament and judiciary. Corruption is a disease devouring every sector in Kenya. Thus making it difficult in realizing vision 2030. To cut this vice in Kenya the church has to execute its moral duty to contribute to social economic wellbeing of the society so that Kenya can achieve its goals. The church can also preach against the shrewd practices that some of the civil servants, government officials and political leaders engage in. By doing this the church can transform the country positively.
4 Economic Empowerment of the People.
Kenya’s vision 2030 stipulates economi...