Prof. Daniel Nguri
Archbishop
The dawning of the missionary era in what was Kenya colony in the 20th Century resulted in the formation of denominations of various backgrounds in theology and social orientation, bearing the traditions of their parent bodies in Europe or America, where those missionaries first originated.
WHEREAS, in Central and North Eastern Provinces, among the Agikuyu, Embu and Meru, the message was very disagreements and protestations on the modalities of dealing with some cultural and traditional habits arose. This was particularly the case in the famous Kikuyu Controversy of 1929-1931 on female circumcision, among others.
WHEREAS, the controversy resulted in a separate church being independently organized by the local people without the aid of missionaries room Europe or America, particularly with the concern for education and ecclesiastical matters in a way they thought to be more applicable to the local environment both in terms of traditions and ethos. The new body was named-African Independent Pentecostal Church. The running of the schools belonging to the church was given to a new body in the name of KIKUYU INDEPENDENT SCHOOLS ASSOSIATION, in short, K.I.S.A., operating mainly in Gikuyu, Embu and Meru areas of Kenya; WHEREAS, as the new Association sought help from the Existing (CMS) Divinity School at Limuru to train their future leaders was not forthcoming, by providence of God, Bishop William Alexander of the African Orthodox Church in south Africa came into the picture. He was invited to become the mentor for the church later in 1935, hence this intervention introduced some aspects of Orthodox tradition which were later to be adopted by the Church.
WHEREAS, the declaration of the State of Emergency in Kenya during the period 1952-1960 resulted in the banning of all Independent churches and schools and the detention of many of it’s leaders and followers, the chapter seemed closed and those schools and churches were taken care of by District Education Boards and the established churches of the day.
WHEREAS, the cessation of the State of Emergency was declared after 1961 and many of the churches and schools originally belonging to K.I.S.A. were reclaimed or new ones started, the need to start again from the scratch was recognized in the face of a politically Independent country, after the return of the detainees and the revitalization of the old Church;
WHEREAS, the name of K.I.S.A did not seem to carry much favour with the Government of the day, which was about to wind up its administration in Kenya new names were sought, resulting in some districts of the present Central Province taking the name of African Independent Pentecostal Church of Africa (A.IP.C.A.) i.e. Kiambu, Murang’a and Nyeri and some in Eastern and Central Provinces adopting the name of NATIONAL INDEPENDENT CHURCH OF AFRICA (NICA) i.e. Embu, Kirinyaga and Meru Districts.
WHEREAS, the latter name was thereby registered with the Government of Kenya on 7th day of February, 1964, the former was registered on 13th day of February, 1964. WHEREAS, NICA and AIPCA were different churches, they worked as one church with a Synod, one Head of the Church, and regarded one another as sisters and brothers.
WHEREAS, the leadership struggle started between Nyeri and Murang’a as to who should be the Head of the Church, Embu exonerated itself from leadership wrangle in 1968 and decided to operate with NICA license and sought to remain as different churches, hence NICA and AIPCA partnership came to an end.
WHEREAS, NICA now exonerated itself form leadership wrangle of AIPCA, it sought the consecration of their own Bishop with their head office at Gichiche, Embu District, and on 29th September, 1968 Rt. Rev. Willie Nyaga was consecrated by AIPCA founder Bishop the Rt. Rev. David Maina as the first bishop of NICA.
WHEREAS, in 1975 the Church in search of it’s wider participation in the ecumenical fellowship applied for and was accepted into the membership of the National Council of Churches of Kenya (NCCK). WHEREAS, the above Constitution was further updated and became the instrument of the NATIONAL INDEPENDENT CHURCH OF AFRICA, thereafter entitled – CONSTITUTION AND RULES, and WHEREAS, with the changing of time the need has been widely felt for a more appropriate Constitution to meet the challenges of the evolving society and the new generation of the church in 1994 with the assistance of a Task Force specially appointed from NCCK as a result of the request of the National Independent Church of Africa to update even further, this Constitution NOW WITNESSES:
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