TASK: DISCUSS LEGIO MARIA CHURCH AS A NEW RELIGIOUS MOVEMENT.
DECLARATION
This research is my original work and has not been submitted by anyone else or in another university for the award of certificate diploma or degree. No one should reproduce this thesis or its parts without permission from the author and Karatina University.
Mwaura Daniel………………………………………………. Date…………………………….
DEDICATION
I devote this work to Almighty God, who has given me knowledge and understanding to write it. I dedicate this thesis to Legio Maria church of Mathare. Consequently, it has been my extensive research.
ACKNOWLEDGMENT
First, I would like to thank the almighty God for his graces that have been sufficient to me throughout my project research. It has taken his blessing for me to complete this research. I want to acknowledge Mr Collins Onyango Mirita Senior Priest Legio Maria church, who made his time to guide me in the conceptualization and structuring of this report. Also, I thank the alter boys and the whole congregation of Legio of Maria church of Mathare for their support during my research
I wholeheartedly thank my fellow students whose teamwork spirit encouraged and motivated me to soldier on, even when the going seemed harsh.
For anyone, mentioned or not who supported me in any form, I will always be grateful.
ABSTRACT
The research was conducted in Legio Maria Church of Mathare Nairobi. It was found that The Luo speaking community are the most relevant in this new religion of Mary. Again, the Research purports that Legio Maria was started by Luo ethnic group a person called Simeo Ondeto probably called baba or “messiah” This thesis has given insight on matters of its origin, beliefs and doctrines of the church.
Legio Maria, fully known as the Legion Maria of African church Mission, or Maria Legio, is a new religious movement that emerged from the Roman Catholic Church lay movement called the Legion of Mary. The new movement first attracted adherents around Western Kenya regions, with a massive following among the Luo community of Nyanza Province, Kenya. Then it spread massively to the neighbouring countries of Uganda and Tanzania, Congo and Zaire, Rwanda and South Sudan, carried to those places by immigrant believers.
TABLE OF CONTENTS
DECLARATION………………………………………………………………………i
DEDICATION………………………………………………………………………….ii
ACKNOWLEDGEMENT………………………………………………………… …. iii
ABSTRACT……………………………………………………………………………iv
TABLE OF CONTENTS………………………………………………………………v
CHAPTER ONE……………………………………………………………………….1
INTRODUCTION TO THE STUDY
- Overview……………………………………………………………………………1
1.1 Origin of Legion Maria………………………………………………………………1
1.2 Background to Legion Maria ……………………………………………………… 1
CHAPTER TWO
CLASSIFICATION
1.3. Overview………………………………………………………………………… .2
1.3.1 Reasons Why Simeo Ondeto is God………………………………………………2
1.3.2 Characteristics of the church………………………………………………………2
1.3.4 Sabbath’s………………………………………………………………………….3
CHAPTER THREE
LEADERSHIP STRUCTURE
1.4 Overview………………………………………………………………………… 3
1.4.1Leadership structure ……………………………………………………… …3
CHAPTER FOUR
WOMEN INVOLVEMENT
1.5Overview………………………………………………………………………….4
1.5.1 Mama Maria and the Gelling of Myths……………………………………… …4
1.5.3 Women involvement…………………………………………………………….4
CHAPTER FIVE
MODE OF DRESSING
1.6.0 Overview………………………………………………………………………….5
1.6.1 Dressing pastors or priests or congregants……………………………………….5
1.6.2Church arrangement……………………………………………………………….5
CHAPTER SIX
LITURGY
1.7 Overview……………………………………………………………………………….6
1.7.1 Prayer meetings……………………………………………………………………6
1.7.2 Symbols……………………………………………………………………………6
1.7.3 Doctrines………………………………………………………………………….6
CHAPTER SEVEN
CLASSIFICATION ON WHETHER IS CULT OR ORTHODOX
1.8 Overview……………………………………………………………………………8
1.8.1 Introduction……………………………………………………………………… 8
1.8.2 Supportive argument………………………………………………………………8
CHAPTER EIGHT
CONCLUSION
1.9 Conclusion………………………………………………………………………….9
APPENDIX…………………………………………………………………………….11
10.0 Hierarchical structure………………………………………………………………11
CHAPTER ONE
INTRODUCTION OF THE STUDY
1.0 Overview
This chapter aims at giving a brief history of the Legio of Maria church. It explores the origin and founders of the church. Besides, it provides a background for Legio Maria by giving some factors that led to its emergence as a new religious movement.
1.1 Origin of Legio Maria
Legio Maria was founded in 1963 by two Roman Catholics of the Luo ethnic group in Kenya namely Simeo Ondeto as a catechist (religious teacher), and Gaundencia Aoko. Both claimed to have undergone prophetic experiences that invested them with divine authority and directed them to reject traditional magic and angelic healers. Excommunicated for this, Ondeto and Aoko formed a new all-African church that offered free healing by prayer and the exorcism of evil spirits. In its first year of existence an estimated 90,000 fringe or nominal Catholics and non-Christians, mostly Luo, joined the church. Members called Ondeto “Baba Messiah” and considered him to be an incarnation of Jesus. After women were barred from the priesthood of Legio Maria in 1968, Aoko founded her church, taking some of Legio Maria’s membership with her. Legio Maria regained ground in subsequent decades as it spread from the rural areas to the cities and eventually to neighbouring countries. In the first decade of the 21st century, Legio Maria was the largest African Independent Church with origins in Roman Catholicism, claiming about three million followers.
And like the emergence of Christianity from Judaism, Legio Maria has a passionate start that includes the persecution of Simeo Ondeto and his memorable victories over his persecutors.
1.2 Background to Legion Maria
Ready Local Environment for Legio Maria
During the late 1950s to the early 1960s, the local Kenyan scene was tense with nationalism and African fight for freedom against the yoke of colonialism. The Mau Mau and other political organizations were struggling to close the horrific Chapter of black oppression. It is during this time that resentment increased in the local churches and Africans wanted to worship God in a way that did not conflict with their traditional beliefs. There were increased breakaway movements from the local churches as Africans formed their independent churches.
When Simeo Ondeto appeared in the scene and was recognized immediately as a prophet and great teacher, many people travelled to listen to him. His teachings were full of inspiration and hope for Africans. He delivered the much-needed hope that the yoke of colonialism and oppression would end soon and Africans would be free again to live their own lives without being bullied around.
CHAPTER TWO
CLASSIFICATION OF THE CHURCH
1.3 Overview
This chapter categorizes Legio Maria church of being whether a Zionist, prophetic or messianic Church.
It is a messianic church. This is because they regard Simeo Ondeto as God. Consequently, he is the Messiah, the second Christ, the glory of God. He is the fulfilment of the sweet hope of the second coming of Christ (Jesus) and the final revelation of the son of God as flesh and blood. Below post on the second Christ:
This man had charismatic qualities. As a result, Simeo Ondeto, the founder of the Legio Maria, invoked the authority given to him by God through personal visions, in order to heal, to preach, to pray for the sick, and to baptize those who did not have money to pay fees, those who could not pass an examination that required knowing the catechism by heart, and those women who were in irregular unions.
1.3.1 Reasons Why Simeo Ondeto is God
- He was revealed publicly to 1,150 people concurrently, simultaneously, at once on March 9, 1962.
- The Holy Spirit declared Him as the son of God.
- A voice from heaven called Him the son of God in the presence of Legio Maria members on more than one occasion.
- He fulfilled biblical prophecies of the second coming of Christ.
- He gave followers the Holy Spirit; something only God can do because the Holy Spirit is God.
- He knew everything before happening, including his persecution and death.
- He knew all who went to him by name, background and problems even before they introduced themselves to him and told him of their problems.
- He did many miracles, including bringing the dead back to life. He brought back to life Amoke of Asembo, a Roho church faithful at Gombania in Tanzania, the son of Kalaudia in Nairobi, and Angelina of Seme, among others.
- He spoke through the Holy Spirit to his followers when he was physically dead.
- He appeared physically to his followers when he was already buried, removing Salome from prison, talking to members of the order of angel Michael, visiting Dalmas Oyier, appearing to Gombe and other Legios in his memorial of 1992, and appearing to over 30,000 Legios gathered at the memorial of 2011.
1.3.2 Characteristics of the church
The leader (Simeo Ondeto views himself as new Jesus
The leader promises liberation from suffering enslavement.
The church gives the people hope of new dawn in several matters. For instance, there, prophets can heal, to preach, to pray for the sick, and to baptize those who do not have money to pay fees among others.
1.3.4 Sabbath’s
Holy mass is conducted on Sunday. In addition to that on Wednesday is a special day for prayers. The prophets heal and examine individuals on this day. They meet people with special needs on Wednesday. Prophets lead the people in solving their personal issues and problems.
CHAPTER THREE
LEADERSHIP STRUCTURE
1.4 Overview
The chapter aims to discuss the hierarchical structure of Legio Maria church of Mathare. It also explores different positions basing gender (male or female) in those positions.
1.4.1Leadership structure
The church has a constitution that includes a hierarchical structure, including a pope (Timothy Atila), cardinals, bishops, priests, and altar boys. Unlike in Catholicism, however, prophets play a prominent role in most Legio services; they are recognized for their gifts but are not assigned an office within the hierarchy. Legios are easily identified by their distinctive, white robes, which nearly all followers wear for services. People of some position in the church wear many brightly coloured cassocks according to the orders of angels revealed to them in dreams and visions.
At the top of the hierarchy, there is the pope who is the final decision-maker.
Bishop who is the second at the hierarchy
Third, at the hierarchy, there are Prophets
Priests and occupy the fourth position
Fifth on the hierarchy there is church elders
Sixth on the hierarchy there is church committee (chair lady among others)
Last on the hierarchy; there is alter boys.
CHAPTER FOUR
WOMEN INVOLVEMENT
1.5 Overview
The section aims to discuss women involvement in various matters of the church. Consequently, it focuses on explaining women involvement in church leadership, worship and even preaching. Besides, it tries to illustrate women participation in the church.
1.5.1 Mama Maria and the Gelling of Myths
The appearance of Maria Regina Owich (Mama Maria) in the scene in the early 1960s was an essential factor in the reformation on women of Legio Maria. As soon as she appeared, she immediately took up the place of the Virgin Mary and was soon adored as the mother of God. But most importantly, almost all the local myths about a wandering woman in the Luo nation were associated with her. For instance, she was said to have directly fallen from heaven in a rainbow with her spiritual son Simeo Ondeto. After coming through the rainbow, she sank on Lake Victoria and lived in the lake.
The Blessed Virgin Mary, the handmaid of the lord, played a considerable role in the ministry of Jesus Christ during his revelation for the salvation of humanity. And when the Lord returned to earth for the glorification of humanity, she came back, this time as the one preparing the way of the Lord. Descending upon the clouds as a spiritual being, she made many appearances to several people announcing the second coming of Christ. And when Christ was revealed a second time at John Baru’s home in Suna Migori, she was there to shine in the glory of God.
1.5.3 Women involvement
Even though they consider the appearance of Mama Maria very, high women participation in this church is still a matter of discussion. They have several support evidence from the bible that women should occupy a second-place in the church.
They drew their conclusion from St. Paul, who is very definite in matters of women. In the book of 1st Corinthians 14: 33-34, he says “For God is not the author of confusion but peace as in all the churches of the saints. Let your women keep silent in the churches for they are not permitted to speak, but they are to be submissive as the law also says. From this reading, a woman has no authority in the church, and she is not supposed to preach but to remain silent and submissive.
Another support is from the book of 1st Timothy 2;11 -12 that says let a woman learn in silence with all submission. And I do not permit a woman to teach or to have authority over a man but to be in silence. In matters of leadership, key positions are given to men. Men feel appreciated by being called Servants of God that is Bishop, Reverend Overseer, among others. In decision making concerning matters of the church, women are abandoned with a mentality that they cannot handle critical issues of the church. Although women have been neglected in the critical positions, they are, however being given hope of retaining the seat of Chair lady and overall prayer coordinator and other small positions. Women are in charge of cleaning the church and planting flowers around the church.
In matters of worship, a woman s supposed to cover her head during worship. This is drawn from the book of 1st Corinthians 11:5 that says that “but every woman who prays or prophesies with her head uncovered dishonours her head for that s the same as if her head were shaved”. Due to this, a woman must cover her head during worship.
Again, the faithful sing and chant services in Latin, light candles, burn incense in ample quantities, ring bells, and celebrate eucharist with wafers and Coca-Cola. Holy water features prominently; after it has been blessed, the priest dispenses it from a plastic squeeze bottle. In addition to grunts, groans and whistles, the worshipers cry “Mama” and “Baba” throughout the service, usually increasing in frequency and intensity until they celebrate the eucharist
Again, a woman is being neglected in matters of the priesthood. A woman cannot be a priest.
CHAPTER FIVE
MODE OF DRESSING
1.6 Overview
The chapter aims to discuss the mode of dressing of the pastors, priests and altar boys. Besides, it gives a description of the dressing code of the congregation. Besides explaining the dressing code, the chapter focuses on sitting arrangement in the church. They have a different sitting arrangement in the church during worship.
1.6.1Dressing code
The priest wore Kanzu white in colour. The congregants wore white garments. Consequently, they wear enormous rosaries called catena around their necks in addition to smaller losali or strings of prayer beads. Legios are easily identified by their distinctive, white robes, which nearly all followers wear for services. People of some position in the church wear various brightly coloured
cassocks according to the orders of angels revealed to them in dreams and visions. Again, women wear a turban on their head, which is yellow in colour.
1.6.2Church arrangement
Legio structures tend to be simpler versions of their Catholic counterparts. At the front of the church is the altar, over which palm branches are hung. On it are placed the eucharistic elements, a Bible and a central crucifix, flanked by images of Jesus Christ and Baba Messiah on the right, and Mama Maria and the Virgin Mary on the left. Women sit on the left, aside with symbolic devaluation in Luo culture.
CHAPTER SIX
LITURGY
1.7 Overview
This chapter emphasizes on liturgical objects and symbols used in worship. It explores how they held holy mass the aspect of eucharist, doctrines and general form of prayer.
1.7.2 Prayer meetings
The members are directed by a particular handbook and hold prayer meetings that followed a specific format and also pursued works of charity, fostering the involvement of lay people in the life of the Church.
1.7.2 Symbols
In general, the Legio Maria uses the same symbols as those used in the Catholic Church, however of a larger size. Mystical powers, as suggested in the Luo tradition, can be associated with objects, therefore the larger the size of the objects, the stronger the potency of those objects. In effect, crucifixes, icons and images, holy water, large rosaries, cassocks (kanzu) and religious habits are used by all members of the movement to symbolize the power of God exercised through membership of the Legio Maria.
1.7.2 Doctrines
Members of the Legio Maria movement believe in the central message of Christianity, and specifically in the central role of Mary as ‘queen’, ‘mother’ and the ‘mediatrix’. However, beliefs concerning the interaction between the world of the spirits and that of living human beings differ slightly from mainstream Catholic beliefs. Among Legio Maria members, central importance is given to the need to control the world of the spirits through possession, exorcism, healing, and the actual use of mediums, who are mainly lay people and members of the movement.
In the realm of ecclesial organization, members of the Legio Maria believe that priests are not needed in order to contact the spiritual world, but that particular individuals who have had personal visions of Mary (or Jesus and Mary) have been given the power to heal people and to deal with the world of the spirits.
It is important to note that, Legio Maria emphasizes the gifts of the Holy Spirit and incorporates such practices as speaking in tongues and exorcism into its services while retaining Catholic hierarchy and worship. Its head is called “pope.” Legio Maria practices the Latin mass, though sermons are delivered in vernacular languages. Portraits of Ondeto and his mother are displayed on the altar next to representations of Jesus and the Virgin Mary. Legio Maria rejects Western and traditional medicines, alcohol, tobacco, and dancing. Although Legio Maria frowns on polygamy and bars polygamists from holding church offices, several members are polygamists.
Everything in this movement is copied from the Catholics in our services; the difference is that Legio is able to tell people the truth. Their own healing services and exorcisms serve as proof of the Spirit’s power and validate peoples’ everyday concerns about evil spirits and witchcraft.
Beliefs of Legio Maria
Just like many other religions, Legio Maria has several doctrines that define its membership. They include:
Simeo Ondeto is the son of God: Legio Maria faithful worship Simeo Ondeto as God. To them, he stands in place of Jesus Christ. Strictly, Jesus and Ondeto is the same person who has appeared in different ages wearing different skin colours.
Jesus Second Coming was fulfilled in Ondeto’s coming: In Legio Maria, the much-awaited second coming of Jesus was fulfilled in Simeo Ondeto. There is no other return of the Son of God expected. The belief emanates from the words of Simeo Ondeto himself, who said that “my children, I have returned. Truly, I have returned.”
Simeo Ondeto is the Glory of God: The glory of God is a biblical phrase that implies the splendid light and greatness of God that was often associated with the cloud and fire that accompanied the Israelites during their sojourn in the wilderness. The New Testament promise that Jesus would come in the clouds resonates with the visions of Ezekiel who sees the glory of God coming in the clouds and prophesies of Daniel about the coming of the son of man. The arrival of Ondeto is believed to have occurred from the shadows. Indeed, Legio Maria prophets such as Silvester Okweto and Wilfrida Magel pronounced the coming of Simeo Ondeto upon the clouds long before many of his followers discovered he had physical parents in the name of Magret Aduwo and Obimbo ka-Misumba. Furthermore, the doctrine of Ondeto’s coming on the clouds has made the adoptions explanation of his physical existence supersede his birth in popularity among Legio Marias.
Mama Maria is the spiritual mother of Simeo Ondeto: Legio Maria benefited from the work of an older woman known to Legio Marias as Mama Maria, or simply as Bikira Maria. The origin and birthplace of this woman is not known. Indeed, while some speculated that the woman was from Alego, Kaudida clan, and was probably married there long before her appearance as Legio Maria’s Virgin Mary, the most dominant side of the woman border on the mythical and mysterious. Legios believe that this woman is the same one that appears in Luo myths as Min Omolo Ka-Nyunja, Nyamgondho Ko-Mbare, and Simbi Nyaima. For Legios, Mama Maria appeared in the scene around 1962, met with Simeo Ondeto at Johanes Baru’s homestead, led Legios in building the first and most prominent church (St Joseph Kalafare), and helped together with Ondeto to lay the foundation of the new religious
Endless life: while Christians believe in the resurrection of the dead as a way of allowing people to enjoy life after death, Legio Marias believe in infinite life. According to Legio Maria teachings, life is a form of energy that is only transformed from state to state, and that is eternally indestructible. When Legio Maria people die, they cross over to the next stage of life, which is the spiritual and most lasting state. The belief in endless life explains why Legio Marias believes that Ondeto did not have to resurrect to continue living and remain God. He was always living before and after his physical death (the return) and will always be there for them. Legio faithful also become saints soon after death and may even be adored by faithful sooner. For instance, Timotheo Atila, who was the movement’s first pope, is loved by Legios. Other Legio Saints that are frequently adored include Carilus Mumbo, Philip Odero, Angi Clement, Petro Otieno, and Tobias Oongo.
The End of the World: In practice, Legio Marias does not believe in the end of the world and another return of the Son of God. However, due to the blend of beliefs with Catholics and other Christians, some may still talk about the end of times and the coming of Jesus for a third time. In Legio theology, ones die to be with the Lord. It is a person’s work for God that wins him eternal bliss (light) or eternal suffering (darkness). So, there are no people resting or sleeping in their graves and awaiting the return of Jesus in Legio Theology. Legios typically pray for their dead on the seventh day after burial to help them find favour with God. Similarly, Legio Marias do not believe in a third return of the Son of God. They do not believe in physical hell burning the world, but in spiritual suffering for the sinful.
The clergy and the Laity: Legio Maria has a robust and active clergy, but it also has an active laity. Lay people pray using the rosary and Catena when they are on their own but attend mass every time a priest is around. A sacrificial meal is offered to God for blessing by the priest in a form similar to the Christian Eucharist (especially the Catholic Mass) and then given to the faithful. The communion has not changed much in terms of how it is offered in Legio Maria and Catholic, but the insistence on spiritual worship over ceremonialism is marked.
CHAPTER SEVEN
CLASSIFICATION ON WHETHER IS CULT OR ORTHODOX
1.8 Overview
The chapter explores whether Legio Maria Church is a cult or Orthodox. Basing its teachings on the holy spirit and Jesus Christ, we can deduce whether it is a cult or its teachings are from the orthodox Christianity.
1.8.1 Introduction
It is a cult
1.8.2 Supportive arguments
Legio Maria has borrowed a lot from Christianity. It is registered in Kenya as a Christian Church. Though it has benefited from its origin in the Catholic Legion of Mary lay movement, the new movement has beliefs that are completely foreign to Orthodox Christianity and should, therefore, be considered a new religious movement and cult. For instance, while Christians believe in salvation through the sacrifice (ransom) of Jesus, Legios go a step further to believe in salvation and grace through the coming and sacrifice of Simeo Ondeto. Legio Maria has a parallel of Virgin Mary the mother of Jesus in the African woman called Mama Maria. Besides, Legio Maria has a new Pentecostal day attributed to the coming of the Holy Spirit at the homestead of Johannes Baru. Moreover, while Christians await the second coming of Jesus, Legio Maria talks of Ondeto as the returned Lord and looks forward to meeting him in paradise after their death. And instead of a physical resurrection at the end of time, Legio Maria has immediate “resurrection” after death. With Simeo Ondeto taking the place of Jesus Christ, Legio Maria is an entirely new religion.
CHAPTER EIGHT
1.9 Conclusion
For scholars of Christianity, then, Legio Maria’s belief in an African messiah raises essential questions. Are Simeo Ondeto’s claims to be “Son of God” and “Jesus Christ come back from heaven to earth” and his Believing in the Black Messiah followers’ acclamation of him as “Baba Messiah” much different from Jesus’ claims and the songs, hymns and titular acclamations bestowed upon him by his followers? The way Legio Maria defined itself vis-à-vis the Roman Catholic Church—first as a movement within Catholicism, then as a breakaway group and finally as the true Catholic Church—is similar to the way early Christians defended themselves against increasing persecution and alienation from the synagogues. For those who hold the view that the incarnation of Jesus Christ in history is a once-and-for-all-event, Legio Maria is misguided and heretical. Yet my own discussions with Legio followers reveal that, for them, Simeo Ondeto has not usurped the place of Jesus. Here it is important to understand in what context they declare Ondeto to be the messiah. When Legios explain the origins of their movement to an outsider, they assert that it began with a special act of God. Bikira Maria and her son (Ondeto) were sent by God to free African people from sin and oppression and to show them the right way to live. Implicit in the claim that divinity came into the world in Melchizedek, Jesus Christ and Simeo Ondeto is the belief that God intervenes in human affairs through these chosen figures, becoming one with humanity and altering the course of historical events. Legios refer to Ondeto as “God” not because of confused Trinitarian theology, but because he is seen as the embodiment of God in African history. They read biblical texts such as 1 John 4:2–3 in this light: “every spirit which confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God.” “Therefore, we say that Jesus has come in the flesh!” With such texts, Legios make the point that God’s identification with humankind is not limited to the classical incarnation event and God’s plan of salvation is not geographically bound. Theirs is an insistent case for ongoing enculturation of the gospel based upon evidence of divine reincarnation.
In one sense, Legio Maria has not invented a new messiah but reenacted the Christ event in Africa. Thus, followers venerate an age-worn Luo woman as their Mama Maria and trust in a charismatic dreamer as their Baba Messiah. Their oral traditions recount the carrying of the cross and a theophany on a hill in Nyanza Province they call Kalafari (Calvary). They tell of Ondeto’s childhood miracles that mimic apocryphal accounts of Jesus as a young boy. Their church headquarters are in Jerusalem-Amoyo, and they make a pilgrimage to holy sites in
western Kenya with biblical names such as Efeso (Ephesus), Kalafari (Calvary) and Sinai.
Legio Maria’s members have done more than perhaps the members of any other African Christian church to insert themselves in the biblical narrative and make the story of God’s intervention in history their own. In effect, they have approached the Bible as holy writ, a living and interpretive word, in much the same way early followers of Jesus used the Hebrew Bible. Simeo Ondeto did not come to do away with history, but rather to expand it so that his followers might read themselves into its annals. It is this tension that distinguishes Legio memory, worship and belief. Each time they worship, believers in the black messiah simultaneously look to the stylized picture of the crucified Christ wrought by Western Christianity, while gazing upon the familiar image of Baba Messiah, emblem of their African faith.
References
The Bible (New King James Version)
Legio Maria Constitution (a handbook also containing prayers)
APPENDIXXIES
APENDIX 1
Hierarchical structure
POPE
BISHOP
PROPHETS
PRIESTS
CHURCH ELDERS
ALTAR BOYS