About Us
WHO WE ARE
Mission and Vision
Vision:
The Church is grounded on an uncompromising biblical foundation and living a Christ-centered and God-glorifying life in the midst of competing religious and philosophical ideologies.
Our Mission:
To develop servant leaders, who having been thoroughly instructed in all disciplines of the Bible, theology, and apologetics, and would not only declare and defend biblical and theological orthodoxy, but also model for the church, a Christian living, to the glory of God.
OUR HISTORY
Logos Educational Ministries, Kenya (LEMKE) was founded towards the end of 2021 to deepen the theological knowledge of the rapidly growing church in the continent of Africa and safeguard it against any potential drift from those sound biblical and theological foundations, on the one hand, and maximize the continent's availability of mental health services, on the other hand. These areas of need became increasingly concerning to Dr. Jonathan Mutinda Waita and Dr. Elizabeth Mulewa Mutinda during their visits to their mother continent.
Although LEMKE was founded towards the end of the year 2021, the seedbed for the organization was progressively prepared in this couple’s academic preparations and job experience, spanning three continents (Africa, Europe, and America). See Dr. Waita's bio.
In his Bible exposition teaching, Dr. Waita is continuously reminded of the danger of establishing the church on shaky biblical foundations. The enthusiasm with which Dr. Waita’s Bible exposition, theology, apologetics, and philosophy students appreciate his teaching goes a long way to confirm Dr. Waita’s conviction that an establishment, in the continent of Africa, of a university that would inculcate in the minds of students biblical fidelity, build a truly orthodox Christian theological scholarship, and call the church back to the sound doctrinal commitment she once professed, is overdue.
In Dr. Waita’s endeavor to fill this orthodox theological educational lacuna, he finds motivation in Christ’s declaration and promise to Peter, “And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it” (Matt. 16:18). It is Dr. Waita’s conviction that the term “church” here, bears a universal, rather than a regional or local connotation, for obvious interpretive reasons. Many local churches have died. Today, the first Christian local church, the church of Jerusalem is nowhere to be found. The church (Christianity) became the official religion of the Roman Empire following the conversion of Constantine, the Roman Emperor in 312 AD. However, the fall to the Ottoman Empire, of Constantinople, and with it, the eastern half of the Roman Empire on May 29th, 1453, marked the end of Asia Minor Christianity and with it the seven churches to which the book of Revelation was primarily written. Although a remnant church has survived in the East, it cannot be said to be healthy by any stretch of the imagination. It survives on life-support.
For many centuries, the church in the western hemisphere exhibited all signs of good health. It based its biblical interpretation on sound hermeneutics, promoted orthodox Christian theological scholarship without shame, and carried out rigorous mission activities, spreading the gospel to unreached continents like South America, Asia, and Africa, in a manner that promised its longevity.
However, with the advent of the era of modernity, ushered in by thinkers like René Descartes and John Locke, in the 17th century, and perpetuated by their Enlightenment trajectories championed by such 18th-century luminaries like David Hume and Immanuel Kant, and their philosophical protégés, the Western church succumbed to the pressure to yield ground to the progressively secularized culture. Having replaced its faith in the Bible with one in science, the Western church succumbed so much to the seduction of the antisupernaturalist culture that the New Testament liberal scholar, Rudolf Bultmann suggested the demythologization of the Bible. Having signed into scientific materialism, from whose perspective reality is exclusively of material/physical nature, Bultmann rejected any reality of spiritual and/or supernatural nature. Since the Bible is replete with miraculous, spiritual, and supernatural accounts, which Bultmann considered purely mythological, Bultmann's demythologization project involved purging the Bible of these “myths”, to come up with a document that could sell to the sophisticated science-oriented modern thinker. The result of this project was regrettably obvious—the rejection of the nature of God, the virgin birth of Christ, the resurrection of Christ, and similar supernatural truths. This theological skepticism has been perpetuated by the Postmodern worldview that rejects the reality of absolute truth in favor of relative truth and renders knowledge subjective rather than objective.
The death of the church in the traditionally Christian lands compels one to conclude that the church whose withstanding of the gates of hell the perfectly truthful and trustworthy Lord promised could not have been regional or local. One truth that remains albeit trivially is that the devil cannot frustrate Christ’s desire to keep the church alive. As the devil chokes the church in one region of the world, as he has done in Europe, the seed of the church germinates elsewhere in the Lord’s world. Dr. Waita is inclined to believe that Africa, once referred to as the dark continent because of its blindness to the gospel, may as well be the new center of Christianity.
Dr. Waita’s passion for the establishment of an orthodox Christian University that will reclaim biblical and theological orthodoxy is complemented by his wife, Dr. Mutinda, whose expertise is in the field of psychology. See Dr. Elizabeth Mutinda's bio.
Drs. Waita’s and Mutinda’s wealth of training and job experience is instrumental in the establishment of this important Christian institution of higher learning in the continent of Africa. The Sub-Sahara Africa is desperately shouting the theological education Macedonian call. This openness of the continent to theological teaching comes with its own vulnerability. It can be exploited by unscrupulous individuals to propagate theological heterodoxy to the detriment of the church. Be that as it may, the solution to the lacuna of biblical and theological teaching in Africa had rather be orthodox. Drs. Waita and Mutinda strongly present LEMKE’s biblical, theological, and mental health educational project as an orthodox answer to this urgent need.