{"title":"Governance and Christian Higher Education in the African Context","authors":"J. Jusu","doi":"10.1177/20569971211021342","DOIUrl":null,"url":null,"abstract":"“Should Christians form their own political parties, take the helm of government and solve all the problems of society?” Governance and Christian Higher Education in the African Context is the third in the series of The Africa Society of Evangelical Theology and provides insights toward Christians and governance. The contributors build a case for the constructive engagement of Christians with secular leadership toward good governance. To this task, the book explored two major themes which are treated in two parts. In part 1, the writers treat Christian relationships and responsibilities to secular authorities, and in part 2, they present the integration of faith, life, and learning in Christian higher education. For the first purpose, part 1 presents four chapters of well-researched, balanced, and appropriately documented arguments about the Christian’s role in promoting good governance in society. Chapters 1 and 2 present an in-depth biblical analysis that informs the Christian response to bad governance. Chapter 3 provides a case study of church political engagement in Kenya, while chapter 4 offers a prescription for promoting biblical principles of good governance. I find this first part relevant to African Christians—especially those at the helm of secular authority. I was elated when Burk (p. 15) remarked that Christians should not build a theocracy but rather strive to strengthen the existing structures for all religions to flourish. Notwithstanding, Oketch (p. 41) recognized that the Church needs to do some introspection and first remove the proverbial log in its eye before attempting to do the same for society. For the second purpose, part 2 presents seven chapters of credible application of well-researched findings on the relevance and integration of Christian higher education. Often, we speak of the rapid numerical growth of the church in Africa but fail to examine the impact of such growth on pastoral care. The report in chapter 5, which paints dire pictures of the strain this rapid growth has on pastors and offers suggestions on how to minimize the strain, is worth our attention. Four chapters examine the integration of faith, life, and learning in higher education. Chapter 6 examines worldview issues in integration, while chapters 7 International Journal of Christianity & Education","PeriodicalId":13840,"journal":{"name":"International Journal of Christianity & Education","volume":"25 1","pages":"368 - 369"},"PeriodicalIF":0.2000,"publicationDate":"2021-06-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/20569971211021342","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"International Journal of Christianity & Education","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1177/20569971211021342","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"RELIGION","Score":null,"Total":0}
引用次数: 0
Abstract
“Should Christians form their own political parties, take the helm of government and solve all the problems of society?” Governance and Christian Higher Education in the African Context is the third in the series of The Africa Society of Evangelical Theology and provides insights toward Christians and governance. The contributors build a case for the constructive engagement of Christians with secular leadership toward good governance. To this task, the book explored two major themes which are treated in two parts. In part 1, the writers treat Christian relationships and responsibilities to secular authorities, and in part 2, they present the integration of faith, life, and learning in Christian higher education. For the first purpose, part 1 presents four chapters of well-researched, balanced, and appropriately documented arguments about the Christian’s role in promoting good governance in society. Chapters 1 and 2 present an in-depth biblical analysis that informs the Christian response to bad governance. Chapter 3 provides a case study of church political engagement in Kenya, while chapter 4 offers a prescription for promoting biblical principles of good governance. I find this first part relevant to African Christians—especially those at the helm of secular authority. I was elated when Burk (p. 15) remarked that Christians should not build a theocracy but rather strive to strengthen the existing structures for all religions to flourish. Notwithstanding, Oketch (p. 41) recognized that the Church needs to do some introspection and first remove the proverbial log in its eye before attempting to do the same for society. For the second purpose, part 2 presents seven chapters of credible application of well-researched findings on the relevance and integration of Christian higher education. Often, we speak of the rapid numerical growth of the church in Africa but fail to examine the impact of such growth on pastoral care. The report in chapter 5, which paints dire pictures of the strain this rapid growth has on pastors and offers suggestions on how to minimize the strain, is worth our attention. Four chapters examine the integration of faith, life, and learning in higher education. Chapter 6 examines worldview issues in integration, while chapters 7 International Journal of Christianity & Education