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Since Martin Luther, religious education has largely been identified with catechism that used question and answer method, particularly in the Catholic church. For a person with intellectual disability, this offers a grave difficulty in religious formation. Could there be alternatives? The present study aimed at exploring the benefits of Catechesis of the Good Shepherd (CGS) for children living with intellectual disabilities. The participants were 23 children and nine care-givers in a Catholic context in Kenya. Observation guides and interviews were used to collect data that showed that children with intellectual disabilities had the ability to spontaneously relate with the spiritual world, and in some cases, with Jesus. The findings confirmed that the CGS offers children with special needs the space, tools, and time to get in touch with the Divine through witnessing to the narrative of the Word.

Religious commitment is a prominent feature in the lives of many students in Africa. The present study investigated the well-being correlates (emotional well-being, social contribution, and depression) of religious commitment, and compared them across sex. A cross-sectional sample of 471 students from South Africa and Kenya (men = 244; women = 227; with an average age of 22.8 years) completed the Religious Commitment Inventory, Patient Health Questionnaire, Social Well-being Scale, and Mental Health Continuum Short-Form. Structural equation modelling in Mplus was used to estimate direct effects of religious commitment on emotional well-being, social contribution and depression, and comparison across sex. The results showed significant direct effects, attesting to the association of religious commitment with higher emotional well-being and social contribution, and lower depression, with no significant sex differences. In addition to insight into positive and negative intra- and interpersonal well-being correlates of religious commitment, the absence of sex differences shows uniformity in how religious commitment is related to well-being for male and female students. [ABSTRACT FROM AUTHOR]

Social critical consciousness, understood in terms of one's awareness of his/her social identity and positionality, is a crucial component of social transformative action, particularly in multicultural contexts. While there is a vast literature examining the significance of social critical consciousness among practitioners in social fields, there is not much evidence of such a reflection in Church environments. The present study explored the relationship between social critical consciousness and pastoral action for social transformation in two international missionary religious orders ministering within the Catholic Church in Kenya. The qualitative data was gathered using interviews and focus group discussions involving 34 participants (26 male and 8 female), who were purposefully sampled from the religious orders. A sample of archival documents were also analysed. The findings indicate that generally pastoral practitioners avoid the challenge of owning their social identity and positionality, and rather take refuge in the charismatic identity of their religious orders. They exalt their mission without due focus on their own identities. The outcome of this lack of social critical consciousness is a fragmented pastoral and charity work rather than systematic social transformation. The study proposes a positive engagement with complexity by integrating positionality and allyship in missionary methodology and focusing on building a social critical community prior to any pastoral action for social transformation. [ABSTRACT FROM AUTHOR]

African scholars have claimed that African peoples are "notoriously religious". Is this still the case? Empirical literature on the subject is meagre. Therefore, the objective of this study was to examine the antecedents, triggers and response of secularisation and spirituality among lapsed-Christian young adults in Nairobi, Kenya, the participants were aged between 18 and 35, who were baptised but have abandoned Christian faith in favour of secularisation or non-affiliated spirituality. Qualitative data, from semi-structured in-depth interviews among the 14 participants, sampled through a snowball process, was recorded, transcribed verbatim, and analysed by the two authors. Eleven emerging themes were identified from 10 h of data. The first two themes suggest that mixed faith backgrounds of parents and discordant relationship within the family act as antecedents in adopting a secular perspective. The next two themes relate to the role of Christianity itself in terms of lack of faith formation and exaggeration of religiosity. The fifth and sixth themes revolve around trauma in Africa/Kenya, historical and contemporary. There were two themes pertaining to ill-treatment meted out by Christianity. The rest of the themes relate to how these individuals maintain meaning, value and spiritual systems. The findings are likely to generate an evidence-based discussion among religious leaders in Africa/Kenya. [ABSTRACT FROM AUTHOR]

There is an increasing interest in studying the association between spirituality and addiction, and the effect of mindfulness on recovery. There have been some attempts at exploring the mediators of the association, but seldom in the context of Christian contemplation and rarely within a single theoretical framework of psychology. This article reports two case studies from an intervention study carried out in Nairobi, Kenya, that suggest that the Christian contemplative practice has the potential to reduce alcohol misuse while facilitating the emergence of a three-dimensional religious-spirituality model involving the character strengths of self-awareness, self-regulation, humility, and leading to forgiveness, social responsibility, and social intelligence. [ABSTRACT FROM PUBLISHER]