| dc.description.abstract | This study describes Ameru women’s spirituality amongst MCK (Methodist Church in Kenya) and Pentecostal Church, as reflected in Christian women’s spiritual practices and experiences. It explores how Christian women live out and negotiate both Christian and traditional spiritual practices. The study shows that some Ameru Christian women among MCK and Pentecostal Churches in Igembe Constituency seek out spiritual practices during their life crises while still claiming to be Christian adherents. Christian adherents are constrained by principles of MCK and Pentecostal Church not to adhere to traditional practices.
Many studies have been conducted on the dichotomy between Christian and African religion(s), to understand why African Christians turn to traditional practices when they encounter everyday life crises like prolonged sickness, death of a family member, or an accident. One cannot understand the reason for consulting traditional healers without focusing on the practices performed by traditional healers and the experiences that an individual may have in the process of trying to solve their everyday problems acquire answers to various problems.
Examination of actual practices and experiences reveals why MCK and Pentecostal Church Christian women from Igembe engage in practices that are deemed contrary to these churches’ established principles. This dissertation examines the spirituality of Ameru Christian women among MCK and Pentecostal Church by exploring how these women live out both Christian and traditional spiritual practices. I also look at the informants’ perception of both spiritual practices and what causes these Christian women to adhere to both practices, and examine whether women acknowledge if they live out both spiritual practices.
The study aids understanding of what the actors are doing contextually and how they view and perceive numerous practices both outside and inside the sphere of MCK and Pentecostal Church. Ameru Christian women among MCK and Pentecostal Church are the main actors and participants in this study. Traditional healers, prophets and priests are the secondary participants. | en_US |
