MY CHURCH MINISTRY AUTOBIOGRAPHY

 

MY CHURCH MINISTRY AUTOBIOGRAPHY: Rev. Isaac Njaramba Mutua

 (Isabe Hopespring Centre)

 

Forming a Youthful Generation for Global Impact: the invisible work of a rural pastor.

 

My Ministry Autobiographical Opening

As I approach my seventies, I find myself pausing to reflect on the long road behind me—its joys and its wounds, its successes and its failures. In that reflective space, one conviction continues to surface with quiet clarity: through God’s grace, my life and ministry have touched a generation. Much of that impact was not loud, celebrated, or immediately visible, yet it was real and enduring. It is out of this conviction that I offer this ministry autobiography.

My theological training began at Scott Theological College—now Scott Christian University—where I pursued my undergraduate studies from 1989 to 1993. Those who look closely at my journey will quickly notice that I overstayed in both primary and secondary school. The reasons behind those delays form a story for another day, but they remain part of the tapestry of God’s grace in my life.

My ministry story after Scott is woven from three intertwined strands.

The first is my pastoral ministry in the Africa Inland Church, Kenya (AIC).

The second flows through a Christian organization known as Community Penetration Christian Ministry (CPCM).

The third is through the Centre for the Promotion of Christian Higher Education in Africa (CPCHEA).

In this short ministry autobiography, I focus only on the first strand. The other two deserve their own space and will be addressed in different forums.

This strand captures my pastoral journey within the Africa Inland Church, in rural villages across Trans-Nzoia County—a region often celebrated as the food basket of Kenya.

The areas where I have served fall under what are now two Regional Church Councils (RCCs): AIC Saboti RCC and AIC Kitale West RCC. Before their elevation to RCC status, they formed a single District Church Council known as AIC Kitale West DCC.

For readers unfamiliar with AIC administration, the structure is layered. Local congregations are governed by Local Church Councils (LCCs). Several LCCs form a District Church Council (DCC). Multiple DCCs form a Regional Church Council (RCC), and these come together under Area Church Councils (ACCs), each administered by a Bishop. Above them all sits the Presiding Bishop, who oversees the Central Church Council (CCC)—the national governing body of AIC. All councils except the ACCs and the CCC are led by elected Chairpersons.

My pastoral story, therefore, is rooted primarily within AIC Saboti RCC and AIC Kitale West RCC.

Within these regions, I have served in many ministry spheres, but I wish to narrow this account to the ministry I held most dearly—children and youth ministry. That is where I believe God allowed me to touch the world in unique and enduring ways. Yes, I have served in other areas of the church, but this narrative focuses deliberately on these two age groups.

Over the years, I have walked with countless children and young people. Some I met in their early childhood and journeyed with them throughout the entirety of my more than thirty years of ministry. Others I encountered in their early or late teenage years, and I accompanied them as they grew into adulthood.

In particular, I wish to reflect on the group of children and youth I served between 1993 and 2015—my first twenty-two years in ministry. I want to recount how we journeyed together, how pastoral ministry shaped them, the contexts in which I met them, where they are now, and how they are serving—first as Christians within the church, and then as professionals impacting Kenya and the wider world.

I am motivated by several considerations.

First, I desire to resist the overpowering cultural pressures of postmodern life—relativism, deconstruction, pluralism, identity-based morality, hyper-individualism, and technological or post-human challenges. These forces often seek to diminish or erase the quiet work God accomplishes through faithful, long-term pastoral ministry rooted in grace and perseverance.

Second, it is important to demonstrate the long-term societal impact of a life faithfully poured into pastoral service.

Third, I hope that by revisiting this journey, a unifying and compelling theme will emerge—one that firmly anchors the story and gives lasting shape to this African pastoral ministry narrative.

The Cost of Saying Yes

Even then, my entry into pastoral ministry was far from a walk in the park.

Preparation for Ministry

As I neared graduation, while many of my colleagues wrestled with where and how they would begin their ministry, my own sense of direction was unusually clear. I knew—quietly but firmly—that God was calling me back home, to the rural parts of Trans-Nzoia County, and specifically to serve within the Africa Inland Church.

Having grown up in an AIC pastoral family, I was not naïve about what awaited me. My late father was himself a pastor in this church, and through him I had seen the challenges firsthand—especially the persistent financial struggles. These realities did not weaken my resolve, but they did sober it. In fact, the financial situation in rural AIC churches was so difficult that my father would have preferred I become an institutional chaplain, where salaries were more stable, rather than serve as a local church pastor. He knew the cost because he had paid it.

Yet even as he carried those concerns, my father also held a quiet hope. Whenever he found himself overwhelmed by the probing questions of young people in the church, he would reassure them by saying that one of their own was coming—someone who would engage their questions deeply and walk with them honestly. I did not fully understand then how prophetic those words would become.

 

After Graduation: A Countercultural Decision

I graduated in March 1993 with a First-Class Honours degree in Theology. To my professors and colleagues, I appeared destined for an academic path—perhaps a return to Scott as a lecturer, or further studies leading to service in theological institutions or universities across Africa.

My decision to return to rural ministry—not even to urban AIC churches, but to the villages of Trans-Nzoia County—was therefore met with disbelief. To many, it seemed a tragic waste of academic potential. Some openly lamented my choice; others actively attempted to redirect me away from Trans-Nzoia altogether. If I insisted on being a pastor, they argued, then surely my place was in major cities such as Nairobi, Nakuru, or Mombasa.

Internally, I wrestled with these voices. Deep within me, I remained convinced that God was leading me exactly where I was going. Yet I could not entirely silence the questions: What if they were right? Some colleagues and mentors even offered connections to overseas scholarships, warning me that opportunities like these come only once.

 

Why Rural Churches, Why the Youth

My certainty was shaped by memory as much as by conviction. I had grown up in rural churches, and I knew their realities. Many were impoverished. Some had no pastors at all. Others were served by faithful but aging ministers who struggled to connect with the questions, pressures, and identity struggles of younger generations.

To many young people, pastors appeared outdated—men shaped by poverty, disconnected from contemporary life, sometimes semi-literate or even illiterate. Though I too came from a poor background, my training and lived experience placed me in a unique position. I sensed that I could bridge a widening gap, yet I was unsure how I would fully offer myself to these young people or whether they would receive me.

 

Landing Back in Trans-Nzoia County

Africa Inland Church, Kenya has long maintained strong ministry programs for various groups within the church—programs which, when intentionally utilized, become powerful tools for discipleship and church growth. Among these are children’s (junior) camps and youth camps.

These “camps,” as we commonly call them, are not camps in the conventional sense. What defines them is not infrastructure but intentional separation. Children and young people leave their homes—often staying in schools or church facilities—where they are taught, mentored, and spiritually formed. Camps are organized at local church, district, and especially regional levels.

It was into this space that I first stepped after graduation.

My late father had shared my name and contact details with the organizers of a children’s camp in Cherangany Sub-County. Without ceremony or fanfare, I found myself invited as the main speaker. The assigned topic was simple yet profound: “The Cross of Jesus.”

Unbeknown to me at the time, that first children’s camp marked the quiet beginning of a lifelong journey—one in which God would use the so-called invisible spaces of rural ministry to shape young lives for global impact.

 

My First Test

I was somewhat familiar with youth camps, having participated in several both before and during my training at Scott Theological College. However, this camp presented a new challenge. I had never before addressed a plenary session composed of children of widely varying ages—children who would later break into age-categorized groups, but who, at that moment, would all be listening to the same message from me.

That evening, during devotion, I caught my first clear glimpse of the group I was scheduled to address the following morning. Almost instantly, I knew I was in trouble.

In preparing for the session, I had drawn heavily from the work of Prof. Mark Shaw, my Church History and Historical Theology professor at Scott. He had once taught on “The Cross of Jesus” in a way that was not only intellectually rich but also deeply moving and inspiring. I had carefully adopted his framework and insights—yet as I looked again at my notes and reflected on the young audience before me, it became painfully clear: the material was far above their level.

Something had to change. The only question was how.

It was late at night when the words of Prof. Tite Tiénou sharply rang in my mind. He had once spoken to us during a forum organized by the Nairobi Fellowship of Theological Colleges (NFTC). Responding to a question I can no longer recall, he remarked pointedly:

Ø  “If you have a PhD and cannot handle Sunday school children, you need to go back and get a second PhD.”

Those words wrestled fiercely with my conscience as I thought about my notes—and my audience. The disconnect was obvious. Unable to sit still, I walked alone into the open field that night, thinking and praying. As I walked, I noticed a few young acacia trees nearby, and suddenly, clarity came. Right there, I knew how I would introduce the topic of the cross of Jesus.

I hurried back to the classroom-dormitory, woke up a young man named Sang, and asked him to help me make a cross from two acacia poles. I specifically instructed him to keep the wood rough and natural—unsmoothed, unrefined.

By midnight, Sang and I had fully worked out the introduction. I would carry the cross down the aisle, while he followed behind me, pretending to whip me as I walked. As I carried the cross, I would sing the hymn “Down at the Cross” in Kiswahili.

When morning came, I was ready.

I lifted the cross onto my shoulders and began walking slowly down the aisle toward the podium, singing as planned. One by one, the children stopped singing. Their attention shifted entirely to the unfolding drama. Sang played his role so convincingly that the scene felt uncomfortably real. By the time I reached the podium, the only sounds in the room were my voice singing and the sharp cracks of the whip.

The silence was heavy—deep and unmistakable. The message had already landed.

I placed the cross at the center of the wall behind the podium and then formally introduced my topic: The Cross of Jesus.

The drama had done its work. When I later introduced some of Mark Shaw’s concepts about the cross, the children grasped them with surprising clarity. I completely abandoned my original notes. Each day’s session shaped the next, guided by the children’s responses, questions, and growing understanding.

I bonded deeply with both the organizers and the junior campers. Over time, I became their adopted annual speaker for several years. Now, thirty-two years later, those who attended that junior camp—now adults—still remind me of that experience. They remember the cross. They remember the drama. And they remember how, in that moment, the message of the cross became real to them.

The children’s camp I have referred to fell under the jurisdiction of AIC Kitale South RCC in Cherangany Sub-County. Back home in Kitale West DCC, youth camps had gradually ceased to function, and junior camps had never been fully actualised. Whenever I was invited to minister in junior and youth camps in Kitale South RCC, I would carry along a few children and youths from Kitale West so that they, too, could benefit. However, these were only small pockets of young people; the majority remained back home, unreached and unserved.

Over time, I found myself becoming uneasy—not out of ill intent, but out of a deep pastoral concern. It seemed as though I was helping to strengthen ministries elsewhere while neglecting the pressing need at home. I began to ask myself how what I was witnessing in Kitale South RCC could be replicated in Kitale West DCC. This led me into deliberate reflection and research, as I sought practical ways of adapting those models to our context. Eventually, I resolved to borrow a leaf from Kitale South RCC and take personal responsibility for reviving youth camps in Kitale West DCC.

It became clear to me that for youth camps to be re-established, two key offices had to be put in place. The first was the Office of the Camp Director. Its absence, I realised, had largely contributed to the collapse of youth camps in Kitale West DCC. The second was the Office of the Camp Counselor, which would naturally support and strengthen the camp ministry.

To move forward, however, I needed the blessing and endorsement of the Kitale West DCC. Without their approval, nothing meaningful could be implemented. During a full DCC meeting, I presented the proposal to the Council. More than merely tabling it, I took time to educate the members on what effective camp ministry entails and why these offices were necessary.

Wisely, I did not present both offices for approval at the same time. I knew that asking for too much at once might hinder progress. Instead, I focused on the establishment of the Office of the Camp Director, confident that the other office would follow naturally once the foundation was laid.

My intention was for the DCC not only to approve the office but also to appoint someone to serve as Camp Director. To my great surprise, after approving the office, the Council appointed me as the first-ever Camp Director of the Kitale West DCC Youth Camp. This was completely unexpected. I had anticipated serving in a supportive role, not being entrusted with the office itself.

I still remember that it was the final item on the agenda. When I rose, intending to protest the decision, the Chair, Mr. Isaac, asked me instead to offer the closing prayer for the adjournment of the meeting. With that, the matter was settled. I walked out of the Council meeting not just with a proposal approved, but with a new calling—leaving as the duly appointed Kitale West DCC Youth Camp Director.

Reviving the Kitale West Senior Youth Camp

Laying Foundations for a Sustainable Camp Ministry

Learning the Mandate of Leadership

My first assignment as the newly appointed Camp Director was to fully acquaint myself with the roles and responsibilities of the office. Providentially, during visits to the Christian Education Department (CED) at the Central Church Council in Nairobi, I came across two invaluable resources: the Camp Director’s Handbook and the Camp Counselor’s Handbook.

It soon became evident that previous camps—though well intentioned—had not been conducted in line with CED guidelines. This was not because the guidelines were irrelevant, but rather because no one had taken the time to ask the critical questions I was now asking, nor to pursue a thorough understanding of effective camp leadership. Interestingly, even the Kitale South RCC youth camps, from which I had learned so much, had not fully implemented what I was now discovering.

 

A Church Rich in Resources but Poor in Implementations

As I studied further, one conviction became increasingly clear: AIC has strong, well-thought-out programmes for mentorship and discipleship, yet the church often suffers due to poor implementation. The words of the prophet Hosea rang true in my heart:

Ø  “My people are destroyed for lack of knowledge” (Hosea 4:6).

Too often, God’s people suffer not because resources are unavailable, but because they are either unknown, ignored, or deemed too demanding. What is perceived as tedious is often what produces maturity. The church, indeed, has what it takes.

Determined to Act: No More Missed Years

As Camp Director, I resolved that no year would pass without a youth camp, whatever the scale or form. I constantly asked myself: What would I report back to the appointing authority if nothing was done?

Thus, in 1994, we sent out invitations to all churches within Kitale West DCC, calling for youth participation in a Senior Youth Camp and requesting each branch to nominate camp planners.

Securing the First Camp Venue

Kibagenge Primary School was identified as the venue for our first senior youth camp. This became possible through relationships built during DCC meetings, where I had come to know several elders who were residents of Kibagenge Farm. Notably, Elders Jonah and Moses Seurey played a key role in identifying and negotiating access to the venue. Through them, I was also introduced to Philip Kosgei, who—together with Moses Seurey—would later become instrumental partners in the camp ministry.

Developing Contextual Camp Materials

At that time, it was impractical to use officially prepared AIC camp books. A Camp Counselor had not yet been formally appointed, and there were urgent emerging issues—most notably HIV/AIDS, which threatened to devastate entire communities and demanded intentional theological and ethical engagement.

With the help of Moses Seurey and Philip Kosgei, we developed Bible study guides, doctrinal outlines, and ethical discussion materials tailored to our context. Computers were virtually unknown to us then; we relied on typewriters to produce our camp manuals.

 

Interestingly, while studying at Scott Theological College, I was later appointed to prepare camp materials for AIC nationally. In hindsight, it became clear that God had been preparing me for this task long before I realised it. Although our initial guidelines were not identical to those later adopted by AIC, they were contextual, relevant, and effective for our immediate needs.

 

Building a Strong Youth Leadership Team

The junior camp experience I had gained from Kitale South RCC proved invaluable. It enabled me to successfully organise two junior camps within Sikhendu Branch, where I had served. At the time, Sikhendu Branch comprised only AIC Bukwet and AIC Mucharage, following disruptions caused by politically instigated clashes—tragically mischaracterised as tribal conflicts.

The youth who assisted me during these junior camps later formed the nucleus of my senior camp planning team. They were joined by energetic youth leaders from other branches of Kitale West DCC, which then comprised Gutongorio, Lolkeringet, Kibagenge, Chepchongi, Wamuini, Sikhendu, Saboti, and Endebess.

Each branch contributed a minimum of five youth leaders, whom we designated as Kitale West DCC Senior Youth Camp Planners. These young leaders came from what are now five different sub-counties. One can easily imagine the magnitude and diversity of the team that emerged.

A Turning Point in My Pastoral Ministry

While I continued serving as a pastor within one branch, ministering to two local churches, my new role transformed me into a pastor, mentor, and leader to a vast network of young people across Trans-Nzoia District. This marked a defining moment in my ministry—the beginning of a deeper, wider impact on the rural youthful generation. As I reflect now, thirty-two years later, I recognise this as a major turning point in my pastoral journey.

Appointing Camp Counseling Leadership

As preparations progressed, it became necessary to assign someone to function—at least informally—as the Chief Camp Counselor. Mwalimu Moses Seurey, a mature Christian and dedicated primary school teacher, was a natural fit. His spiritual depth and ability to relate well with young people made him an invaluable asset to the camp ministry.

 

A Note on AIC Governance Structure (For the Reader)

For readers unfamiliar with AIC structures at the time, governance was layered as follows:

Ø  Local Church Councils (LCCs) formed Branch Church Councils (BCCs)

Ø  BCCs formed District Church Councils (DCCs)

Ø  DCCs formed Regional Church Councils (RCCs)

Ø  RCCs formed the Central Church Council (CCC)

At the time, AIC had one Bishop. Following administrative devolution, Area Church Councils (ACCs) and their respective bishops were introduced, BCCs were abolished, and the CCC came under the leadership of the Presiding Bishop.

 

Formed in a Pastoral Home

As I noted earlier, I was raised in a pastoral family. My father joined pastoral ministry in 1983, having previously served as a committed church elder in the African Inland Church (AIC). Our home was deeply shaped by faith, discipline, and a strong sense of responsibility. My father was a firm disciplinarian who deliberately blended rich biblical values, AIC church tradition, and deeply rooted African values and virtues in raising his family.

As the eldest son, I received the fullest measure of this formation. Expectations were high, and discipline was strict. At the time, I often felt singled out.

 

Under the Weight of Discipline

There were moments when I genuinely felt that I did not belong in my own family. My father seemed especially hard on me, and I interpreted his firmness as unfairness. Yet, as we often say in ordinary African speech, he noticed that I was “growing wild.” He believed that what I needed was not a simple trimming, but decisive correction.

Indeed, he acted firmly, for I was notoriously troublesome and engaged in questionable behaviour. At the time, I resented this strictness. Little did I know that this difficult season was quietly preparing me for the demanding journey of pastoral ministry that lay ahead.

 

The Quiet Work of Moral Formation

In retrospect, I now see that my father was intentionally shaping my moral foundation. What I once experienced as harshness was, in truth, careful formation. Over the years, this understanding has deepened, especially as I have encountered similar insights articulated by Archbishop Anthony Muheria of the Archdiocese of Nyeri, who also serves as the Vice Chair of the Kenya Conference of Catholic Bishops (KCCB), during the Global Leadership Summit (GLS).

He observed that values, moral and ethical behaviour, virtues, and integrity are deeply interconnected and together form the foundation of a wholesome and trustworthy life. As I listened, I realised that this was precisely the framework my father had been living and teaching within our home.

 

Values That Shape Character

Values are the core beliefs and principles that guide what an individual or a community considers important, right, and desirable. From these values emerge moral standards that shape our understanding of right and wrong. Ethical behaviour, in turn, is the visible expression of these moral convictions in everyday decisions and actions.

These were not abstract ideas in our household. They were taught, reinforced, and sometimes painfully enforced. Looking back, I now recognise that my father was planting seeds that would later bear fruit in my ministry and leadership.

 

Virtue and Integrity: Lessons Lived, Not Merely Taught

As Archbishop Muheria frequently emphasizes, virtues are the consistent habits of good character—honesty, humility, justice, compassion, self-control, faithfulness—formed over time through the practice of moral principles. Integrity stands above them all as the unifying virtue. It is the alignment between belief, word, and action, even when no one is watching.

This was not merely preached in our home; it was expected to be lived. My father demanded consistency between confession and conduct, between faith and practice. Though difficult at the time, this insistence laid a foundation that would later prove indispensable in pastoral ministry.

 

Faith Anchored in African and Church Traditions

During my formative years, while serving as an elder in the AIC, my father consistently connected these moral teachings to our cherished African values and the rich traditions of the church. Respect for elders, communal responsibility, accountability, and moral uprightness were not cultural add-ons; they were integral to our faith.

Yet he did not stop there. He always pointed us beyond culture and tradition to their true foundation.

 

 

God as the True Foundation

My father taught clearly that God’s character and divine revelation are the ultimate cornerstone of all values, virtues, and integrity. God, he emphasized, is the source of truth, goodness, justice, and love. Scripture affirms that the moral law is written on the human heart (Romans 2:15), and is further clarified through divine instruction, community norms, and personal responsibility.

This conviction anchored our faith, preventing culture, tradition, or personal preference from becoming the final authority.

 

Shaped for a Lifelong Journey

Only later did I fully understand that my father was grounding me not only in Christian faith, but also in a broader human experience shaped by responsibility, accountability, and moral discernment. He was forming in me a Christian worldview that would continue to engage, refine, and give depth to my African Christian worldview.

What once felt like undue severity has, with time, revealed itself as a gift. In shaping my character, my father was also quietly shaping my calling.

 

The Beginning of My Camp Directorship (December 1994)

My journey as a Camp Director began in December 1994, when Senior Youth from various AIC branches within the Kitale West District Church Council (DCC) converged at Kibagenge Primary School. The venue was soon filled with young men and women of different ages, personalities, and diverse social and economic backgrounds.

It was a vibrant gathering—rich with promise, enthusiasm, and youthful energy—yet also complex, carrying within it potential challenges that required firm but sensitive leadership.

 

Leadership Shaped by Discipline, Failure, and Grace

As noted earlier in this autobiography, the campers encountered in me a pastor who was understanding, yet firmly grounded in moral and ethical discipline. My leadership had been shaped by strong biblical and African values, negatively influenced at one stage by worldly exposure, but ultimately redeemed and reoriented by the grace of Christ.

Some youths believed they were smarter, cleverer, and capable of mischief without consequence. They soon realized that disorder would not take them far. Anticipating such tendencies, we intentionally prepared our leadership team to identify and close loopholes that could undermine order, purpose, and spiritual focus.

 

My Personal Journey: A Background That Prepared Me

My effectiveness in dealing with youthful mischief was deeply rooted in my own life journey. I had once walked a troubling path that contributed to my overstaying in school. During that season, I engaged in behaviors such as:

- Sneaking out of school

- Misuse of school fees

- Smoking and consumption of alcohol

These practices were forbidden not only in school, but also at home and within the church. Having personally walked that road, I understood both the mindset and motivations behind such behavior. What once pulled me down became, by God’s grace, a formative preparation that enabled me to guide others with insight, firmness, and compassion.

 

Missionary Christianity and the African Moral Dilemma

For readers unfamiliar with our context, when Western missionaries arrived in Africa, they encountered certain African practices—particularly those related to traditional brews, tobacco use, and initiation rites—which they perceived as immoral. In response, many missionaries:

- Banned the consumption of all forms of alcohol

- Prohibited smoking and the use of tobacco or drugs

- Rejected certain traditional practices associated with male and female circumcision and even traditional marriages

While the banning of Female Genital Mutilation (FGM) was both necessary and entirely justified, this prohibition was often extended to all alcohol and tobacco use, which were uniformly labeled as sinful.

Over time, Africans observed—sometimes painfully—that some missionaries themselves consumed alcohol or smoked, creating a perception of double standards.

Consequently, within mission-founded churches such as the AIC, smoking, alcohol consumption, and certain cultural practices were not merely discouraged but classified as sin.

It is important to state clearly that this observation does not in any way condemn or undermine the tremendous achievements of Western missionaries. Given similar historical and cultural circumstances, African Christians might well have acted in comparable ways within Western contexts. The foundation laid by missionaries remains invaluable. African Christian scholars and theologians have since helped refine and contextualize Christian witness, building authentically upon what the missionaries planted on our continent.

 

Culture Clash: African Literature as a Mirror

This missionary approach generated a deep clash between African culture and what was presented as Christian culture. African writers have powerfully captured this tension in their literary works.

Ngũgĩ wa Thiong’o – The River Between

Ngũgĩ explores the conflict between Christian missionary influence and traditional Kikuyu customs, particularly circumcision, exposing the painful tension between faith and heritage.

Chinua Achebe – Things Fall Apart

Achebe portrays how colonial Christianity disrupted African social structures, values, and identity, leading to resistance, confusion, and cultural fragmentation.

 

Okot p’Bitek – Song of Lawino

Through poetic satire, Okot critiques the uncritical adoption of Western Christian culture at the expense of African identity, highlighting the alienation it caused.

These works illuminate the confusion experienced by many African Christian youths—caught between inherited traditions and imposed moral frameworks.

 

 

 

 

Understanding Sin, Secrecy, and Youthful Rebellion

Within this context, it becomes clear why the behaviors I once engaged in were not only sinful but deeply destructive. I was not merely a wayward teen, but also rebellious and notorious. Such conduct had to be hidden from home, church, and school.

This background shaped my sensitivity to youth struggles—not as an excuse for sin, but as a call to pastoral wisdom rather than mere condemnation.

 

Establishing Camp Guidelines: Law with Purpose

Anticipating potential challenges, we developed Camp Rules and Guidelines—not as rigid laws, but as a negotiated Memorandum of Understanding (MOU) between camp leadership and youth planners.

Even in my earlier waywardness, I had resisted obeying rules simply for their own sake. I always sought to understand the rationale behind them. This was part of my upbringing—our father explained discipline, even when we did not appreciate it at the time.

This foundation, combined with worldly exposure and pastoral training, helped me place rules within their proper moral and spiritual perspective. I understood that laws alone could not transform lives unless God’s grace worked through them. Prayer and divine guidance were therefore central to the formulation of our Camp Rules and Guidelines.

 

Rebuilding Trust with Parents and Churches

We worked diligently to rebuild trust, as some parents—especially of girls—were hesitant to allow their children to attend due to alleged misbehavior in previous camps. Together with my team, we deliberately raised the bar, fully aware of our human limitations.

Those who appointed me had high expectations of my role as Camp Director. In hindsight, the camp’s success was not about me as an individual, but about the team of leaders God entrusted to me.

 

A Team-Based Leadership Structure

We established several functional departments, which became a template for all future camps. These included, but were not limited to:

- Kitchen and Catering / Hospitality

- Counseling and Spiritual Care

- Leadership and Coordination

- Discipline, Security, and Time Management (to which all were subject)

- Social, Entertainment, and Games

- Liaison Department for Church Coordination

- Hosting, Logistics, and Transport Coordination

- Plenary and Program Management

- Finance, Resource Mobilization, Procurement, Budget Management, and Accountability

We continually improved the management of these departments. As I later articulate my involvement with Community Penetration Christian Ministry (CPCM) and the Centre for the Promotion of Christian Higher Education in Africa (CPCHEA), it will become evident that this early experience in youth camp management significantly prepared me for planning and managing conferences, workshops, and seminars within those organizations.

Notably, camp leadership constituted nearly one-third of the total camp population, reflecting our strong commitment to order, care, and accountability.

 

Practicing Jethro’s Wisdom in Leadership

As Camp Director, I intentionally applied the wisdom of Jethro, Moses’ father-in-law, by delegating responsibilities and empowering leaders (Exodus 18). The Camp Director Handbook and Camp Counselor Handbook were valuable resources, though we often went beyond their provisions—guided by prayer, experience, and contextual realities.

 

Reflective Memories

This camp was far more than an event. It became a convergence point of culture, faith, discipline, grace, and leadership. My past failures, African cultural tensions, missionary legacy, and Christian calling all intersected—allowing God to shape a ministry grounded not merely in rules, but in understanding, accountability, and redeeming grace.

 

 

Setting the Stage for the Youth Camp Journey

Having reflected on all that the Lord had invested in preparing me as Camp Director—and in preparing our youth team (both leaders and campers), as well as the church—it became clear that everything was set for the youth camp trajectory in Kitale West DCC.

As earlier noted, by this time HIV/AIDS was rampant in our country and across the African continent. Sadly, many young people had also turned away from both African and biblical values under the strong influence of modernism. Modernism sought to invalidate, and in some cases annihilate, African and Christian moral foundations. Among the youth, uncontrolled alcohol consumption, smoking, illicit sex, orgies, and related behaviors had become the order of the day. Against this backdrop, the fact that many young people willingly associated themselves with our camps was not merely gracious—it was providential.

 

Reclaiming Values in a Time of Moral Crisis

Rather than reacting defensively to behaviors such as illicit sex, alcohol abuse, and smoking, we intentionally chose a proactive approach. We inculcated strong biblical and African values, emphasizing total abstinence from illegitimate sex, the dignity of virginity, and the pursuit of purity in life. Consequently, topics such as Love, Marriage, and Sex were given greater prominence and intensity in our youth camp programs.

Regarding HIV/AIDS, numerous campaigns were being conducted from various perspectives. We also offered our own. We carefully critiqued all available approaches and allowed the youth the freedom to choose. The dominant secular perspective, however, focused less on moral and ethical values and more on providing “safer” ways of engaging in what we regarded as illegitimate sexual behavior.

 

In promoting our position, we did not condemn the secular approaches; we critiqued them respectfully. Likewise, we did not force our preferred approach on anyone. In fact, we recommended the secular approach to those who were not governed by a biblical worldview or were not inclined to be persuaded by our convictions.

 

Our Response to the HIV/AIDS Challenge

The dominant secular mitigation strategy for HIV/AIDS in relation to sexual engagement was commonly summarized as the ABC approach:

A – Try Abstinence where possible

B – Be faithful to one sexual partner (whether married or unmarried)

C – Use Condoms in all sexual encounters

 

We reviewed and re-framed this approach as follows:

A – Go for total Abstinence

B- When married—after both partners have tested and been found HIV negative—remain faithful to one marital partner

C- Let Christ reign, and do not rely on condoms where Christ is the answer

 

From a worldly perspective, our approach appeared unrealistic, unpopular, and even retrogressive. As stated earlier, we did not impose it on anyone. We simply and boldly championed it, relying on the grace and mercy of God. Honestly speaking, although I was hopeful, deep within my human limitations I still harbored doubts about how far this approach would go—a matter I continue to repent of.

Gradually, however, our youth did more than merely commit themselves to these ideals; they became full participants and advocates. We took this message beyond the camps into market centers and schools during our ministry campaigns, often engaging the youth we had trained alongside us. Some went beyond our expectations and boldly carried the message under the slogan “Virgins for Christ.”

This slogan emerged from our open and honest discussions about sex—what it is, its misuse, and its proper enjoyment within God’s intended context. I repeatedly emphasized that virginity is the most precious gift one spouse can offer the other. We intentionally presented virginity as beautiful and honorable rather than outdated or primitive, as it was commonly portrayed then—and even now. Those who were virgins were encouraged to be proud, not ashamed.

To us, virginity—or total abstinence from illicit sex—was the greatest weapon against HIV/AIDS, since sexual transmission was and remains the dominant cause of infection.

 Importantly, this call applied equally to both young women and young men. Remarkably, it was the young men who became the loudest champions of the “Virgins for Christ” message. At the height of the HIV/AIDS crisis, many of our youth were spared. Sadly, those who ignored the call often succumbed to the disease.

Compassion Beyond Prevention: Walking with the Infected

For those who were infected or affected, we intentionally worked to de-stigmatize them. I recall one pastoral visit after a camp where some camp leaders led me to a home of an infected young man who had been severely stigmatized by his family due to widespread ignorance about HIV/AIDS at the time. The mother initially refused to let us enter the isolated room where her son was confined. After much insistence, she reluctantly allowed me in. To her visible shock, I held her son’s hand—too late for her to stop me. Her fear of infection was evident.

After spending time sharing with the young man, I sensed that he had long been deprived of such moments of human connection. It appeared the family had resigned themselves to waiting for his death. I insisted on engaging the mother, teaching her how to care for her son with dignity, love, and basic medical awareness. She later confessed that, out of ignorance, they had burned all his belongings—an act that only deepened his stigma.

Beyond public campaigns, our camp youth leaders and I began conducting home visits to families of the infected and affected. The young man eventually passed on, but he died with dignity. We stood with him consistently, and the youth embraced him fully. The family was revived emotionally and spiritually. The young man also gave his life to Christ, and both before and after his conversion, we demonstrated unconditional love.

Although he did not belong to our denomination, his mother later insisted that I conduct his burial. She requested that I use the occasion to educate the community—since many families hid AIDS-related deaths due to fear and shame.

 

 

A Journey of Grace, Failure, and Restoration

As it became evident that we were guiding the youth not only toward longevity of life but also toward purity and meaning, many embraced the path and actively promoted it. This does not mean everyone remained steadfast. Some fell along the way. Yet our trained youth teams did not abandon them. They followed them up, led them to repentance, and walked with them back onto the journey of life.

Several biblical passages guided this restorative work. One frequently used was Revelation 2:1–7, especially verses 4–5:

 

“Yet I hold this against you: You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place.”

Though addressed to the church in Ephesus, our youth teams found this passage powerful in calling fallen youth back to repentance. In our camps, we emphasized God’s love, grace, mercy, patience, forgiveness, and the joy of salvation. We did not present only a wrathful God, but also a loving and compassionate one.

We also allowed the youth to see us as vulnerable human instruments—people who could fail and learn. This openness made them feel safe with us even in their darkest moments. We cried together, laughed together, and admitted that we did not have all the answers. Still, we pointed them to the One who guides even when answers are not immediately available, as seen in the life of Job.

 

Beyond Camps: A Shared Journey of Life

Our camps were not mere lecture platforms; they marked the beginning of a shared journey of life. We bonded, visited one another, respected one another, and genuinely cared. Young men learned to respect young women not for their bodies, but for who they were—and vice versa. Youth from opposite genders learned meaningful lessons about one another beyond what biology classes could offer. We taught self-respect, confidence, and healthy, innocent socialization, while also encouraging clear boundaries to prevent misconduct.

I often told them it is foolish for a driver to park a vehicle downhill and then blame the brakes when they fail.

 

We taught our youth to distinguish sin from its consequences. When a young woman became pregnant before marriage, pregnancy itself was not condemned; the sin was fornication, involving two people—not one. Life was respected as sacred. The youth walked with the fallen through repentance, pregnancy, and even the welcoming of the child. As a result, abortions were minimized, even as premarital pregnancies reduced.

 

Painful Realities and Honest Questions

The journey was not easy. Some youth we had invested heavily in fell deeply into alcoholism, illicit sex, smoking, and other vices. Watching them fall beyond our capacity to restore them was heartbreaking. Their struggles exposed our limitations. Though trained in pastoral counseling, I was ill-equipped to address the mental health consequences of severe alcoholism. Alcohol abuse not only led to mental deterioration but also to alarming and barbaric behavior. It was devastating to learn of one fallen youth being implicated in a rape case involving another youth from our own fellowship.

I share this honestly so that readers are not misled into thinking the journey was rosy and without struggle. There were moments of deep discouragement—times when I questioned whether our efforts were making any real impact. I even wondered whether my friends had been right in questioning whether I was wasting myself.

Yet, even in these doubts, the journey continued.

 

Formed by the Word: Authority, Sufficiency, and Obedience

In our camps, we did not only teach the youth about maintaining purity, or warn them against HIV/AIDS, moral decay, and ethical compromise. More fundamentally, we inculcated in them a deep and total dependence on God in every sphere of life.

We taught them that God is not silent: He communicates—through creation, through His Son Jesus Christ, and decisively through His written Word. Concerning Scripture, we made it clear that it speaks with divine authority. It is therefore to be obeyed and revered in all that it declares. We emphasized its sufficiency for life, faith, and conduct, echoing the apostolic conviction that “all Scripture is God-breathed and useful” for shaping a faithful life before God (2 Timothy 3:16 -17) .

We also made plain to them that sin is the fundamental cause of humanity’s broken relationship with God—a relationship divinely intended at creation. We explored with them the seriousness and deceitfulness of sin, the depth of God’s grace, and the miracle of reconciliation accomplished through redemption at the cross.

In line with the Pauline message, we taught that reconciliation is not human achievement but God’s gracious act in Christ, “who reconciled us to himself” and entrusted to us the ministry of reconciliation (2 Corinthians 5:18-19). This was not merely doctrine to be memorized, but truth to be lived.

 

Rooted for a polarised World: Ethics, Wisdom, and Bridge Building

Our preparation of the youth extended beyond personal piety and family life to public life as well. We sought to shape believers who could live faithfully within society. In this regard, hearing Gabriel Salguero speak vividly in 2025 Global Leadership Summit reminded me of what we were intentionally cultivating long before.

Just as Salguero teaches, we prepared the youth not only to be competent and effective in their professional callings, but also to be deeply ethical. We urged them to live thoughtfully and responsibly amid deep conflicts and tensions, resisting the temptation of rushed answers and superficial solutions in pursuit of an easy life.

As Gabriel articulated so clearly, we live in a polarized, conflicted, and siloed world—one in which genuine understanding is steadily eroding amid the pressures of modern, postmodern, and late-modern thought, all of which promise quick and convenient answers. Long before hearing this framed so precisely, we encouraged our youth to become bridge builders. To do so, we taught them that they must first become aware of their own anxieties and insecurities. They needed to be deeply rooted—not only in their cultural and personal backgrounds—but more importantly, in the things of God. Only then could they be open and generous enough to allow others to be themselves, even as they themselves lived authentically. We challenged them to embrace diversity while faithfully striving for unity within complex and multifaceted communities as we learn from Paul’s image of the body with reference to gifts of the Holy Spirit in 1 Corinthians 12:12-27

 

Living Now as Citizens of Heaven: A Transformed Present Life

We consistently reminded the youth that such a life is only possible when one is filled with the knowledge of God’s will through divine wisdom and the understanding that the Spirit gives. Here, our teaching drew directly from the Apostle Paul’s exhortation: that believers, being so grounded, would live lives worthy of the Lord—pleasing Him in every way, bearing fruit in every good work, and growing in the knowledge of God. Strengthened by God’s power, they would develop endurance and patience, not as resignation, but as hopeful perseverance (Colossians 1:9-11)

As citizens of two realms—here on earth and in heaven—we taught them, as Paul did, to live joyfully before the Lord. In this way, God is glorified, His people are formed, and faithful lives become a quiet but powerful witness in a fractured world. As Augustine once observed, hearts find their true rest only in God; and as Bonhoeffer later insisted, such rooted faith must be lived publicly and responsibly. In all this, our confidence remained that God, who calls His people, is pleased to sustain and reward those who seek to live wholly for Him.

 

 

A Worldview Reshaped While Shaping the Youth

As I was developing the youth in this part of the globe, my own worldview was also being quietly but profoundly reshaped. This transformation came through people who not only introduced me to reformational thinking, but who also ensured that I was connected to an African institution that would decisively shape that thinking. Chief among these were Prof. Stuart Fowler and his wife, Joy Fowler, both now of blessed memory.

Prof. Fowler first introduced me to the works of Albert M. Wolters. I vividly recall that the very first book by Wolters placed in my hands was “Creation Regained: Biblical Basics for a Reformational Worldview”. That text opened new intellectual and spiritual horizons for me, offering a coherent Christian vision that spoke to the whole of life.

From there, Prof. Fowler introduced me to Prof. J.J. Venter, then a Professor at the Potchefstroom University for Christian Higher Education (PU for CHE)—now the North-West University, Potchefstroom Campus. Prof. Venter guided me through a Post-Graduate Diploma in Philosophy, since my Bachelor of Theology from Scott Theological College was not sufficient for direct admission into a Master’s programme in Philosophy.

At that stage, I was far less interested in formal certification than in gaining a deep and disciplined grasp of reformational thinking. My understanding grew richer and more structured, particularly through the philosophical lenses of Herman Dooyeweerd.

 

Deepening Reformational Roots and Academic Companions

While at PU for CHE, I was also introduced to B.J. van der Walt, who generously availed to me almost the entire range of literature from the university’s Institute for Reformational Studies (IRS). Later, Prof. Michael Hynes, a Professor of Philosophy at the North-West University, Potchefstroom Campus, further shaped my reformational thinking all the way through to my Master’s degree in Philosophy.

I will articulate more fully this reformational journey in a later autobiographical work, particularly in relation to my engagement with Community Penetration Christian Ministry (CPCM) and the Centre for the Promotion of Christian Higher Education in Africa (CPCHEA).

For now, I limit myself to how this reformational perspective reshaped my approach to church ministry, and especially to the development of youth.

 

 

Rediscovering the Biblical Mandates in Youth Ministry

Through reformational thinking, I came to appreciate afresh the coherence and power of the three Biblical mandates:

-          The Creation Mandate,

-          The Great Commission Mandate, and

-          The Great Love Mandate.

This rediscovery revitalised my engagement with young people. By articulating these mandates, I was able to prepare our youth for faithful stewardship of God’s creation, active participation in God’s mission of establishing and nurturing His Kingdom on earth, and a holistic love for God and for neighbour.

My earlier dualistic upbringing and training—which tended to separate faith from everyday life—was graciously reshaped by God through reformational thinking. In this light, I now better understand how “The Christian Voice among Students and Scholars”, a work closely associated with Stuart Fowler, was so instrumental in engaging young people.

I was acutely aware that many youth were still trapped in Christian dualism. I neither blamed them nor forced change upon them. Instead, patiently and gradually, I sought to enlighten them—by God’s grace—through the integrated vision of life embodied in the three Biblical mandates.

Reformational Thinking: Renewal, Not Replacement

It is important to clarify that reformational thinking did not replace my earlier upbringing and training; rather, it revitalised and re-awakened it. Every system of human thought is, after all, a human construction, limited and fallible. None should be overstated or absolutized.

Reformational thinking helped answer some—though not all—of the questions with which I had long struggled in my search for meaning and coherence. At the same time, aspects of my earlier upbringing continue to challenge and refine certain elements of reformational thought where I remain somewhat uncomfortable.

So, who am I? A reformational thinker? A hybrid? Or neither? Such questions cannot be resolved within this autobiographical reflection. They may also confuse readers unfamiliar with these intellectual traditions. I therefore leave them aside for now.

 

 

 

The Fruit of Youthful Labour

Today, as I look at those whom we mentored—despite their human weaknesses, limitations, and shortcomings—steadily navigating the pressures of modernity, post-modernity, and late modernity, I am deeply humbled. Many are exercising faithful stewardship, contributing to the Kingdom of God, and expressing love for God and neighbour, even if only in limited ways.

In this, I bow before God in honour and adoration. I can say to Him: “Lord, You entrusted this to me, and in a small and limited way I have returned it to You.” My prayer is that, at the appointed time, He may declare: “Well done, good and faithful servant.”

Many of those who were once my youth mentees are now Christian husbands and wives, fathers and mothers, professionals, employees and employers, elders and leaders in churches and organisations. Some have even become my colleague pastors. They span numerous disciplines and fields, and they actively support diverse expressions of Christian ministry within the Body of Christ. They also stand with me in support of my wider vision for African Christian ministry.

 

Rural Transformation: A Long-Held Dream Realised

What I find especially rewarding—and what I regard as a great gift from God—is that through these men and women, rural life in Trans-Nzoia County and beyond is gaining the dignity it deserves, something I long prayed for and envisioned.

Good homes are emerging in rural areas, alongside admirable environments, healthy churches, and manageable social amenities. Even where this transformation has occurred through those who were not directly mentored by me, I still glorify God for it.

Many of my former mentees have also become channels of blessing to wider society, creating or facilitating employment opportunities across different sectors and regions of the world—far too many to enumerate.

Remarkably, a significant number of them, or their children, now live in Kenyan cities where friends once wished I would relocate. Am I now being replicated many times over? What a wonderful experience!

Beyond this, they are spread across East Africa, the African continent, and the globe—UAE, Europe, the United States, Australia, Canada, and beyond.

That the Lord has allowed me to witness this within my lifetime is clear evidence to me that God wanted me exactly where I was. How reassuring and joyful it is to know this. To our Almighty God, I give thanks.

Loving the Next Generation—Still Burning Within

As I watch the fruit of my youthful labour flourish, I am not weary of asking God, “What more? What next for children and youth ministry?” Though now a father and a grandfather, my love for those who are rightly my children and grandchildren—biological or otherwise—burns just as strongly as it did when I myself was young.

 

My prayer remains simple:

“Lord, if You still need me in this assignment, grant me more life, vigour, and energy.”

Those who share my stage of life understand the natural bond with children and grandchildren. Any grandfather knows how grandchildren allow us to be “childish” again. In a world that constantly demands adulthood and seriousness, children graciously restore that lost freedom. Mothers experience this profoundly in nurturing infants.

If, by being “childish,” I can positively shape the lives of these grandchildren—biological or not—then may the Lord allow me to do so more and more, and perhaps even grant me the joy of seeing this second generation of fruit.

 

Bridging Generations with Grace

To those who now see me as their father—the senior youth whom I once closely resonated with—I sometimes appear old-fashioned, part of the “old folk.” The generational gap requires constant bridge-building, and at times I build the wrong bridges. Yet God, in His grace, intervenes.

To my great relief, much of what was planted in my earlier years continues, especially through youth camps. We allow the younger generation to express these foundations within their own time, context, and God-given style.

Now serving in senior leadership roles, the youth appreciate me differently—as a father and senior church leader. As I work to narrow the generational gap, I encourage those of my own generation to allow young people to express their youthfulness in Christ, while we pray for them and guide them wisely through the pressures of post-modern and late-modern life.

Even when they still perceive me as an “old folk” who does not fully fit into their world, they continue to seek fatherly and grandfatherly counsel. As I walk with them, I am learning much. My own biological children, who remain close to me, help me better understand this generation—even if only in part.

Becoming All Things for the Sake of the Gospel

As the Apostle Paul says, he became all things to all people so that he might win some for Christ. I continually ask God for the grace to remain an instrument of guidance for today’s children and youth—whether they are called Gen Z, Millennials, or beyond.

Before turning to what God may yet enable me to do for this later generation, I will, in the next series, give space to the voices of some of those whose lives we—or I—have been privileged to impact, as they share their own testimonies.