So Bugingo accuses bibles and sets hell of fire on them for carrying the word 'Ghost' (holy ghost)? Was it the best action to take? Wouldn't he first consult with publishers on what they meant, whether language was his problem and better or local interpretations could be done?
Well, it is a matter of meanings people constantly form and have about the words - ghost and spirit. Did Bugingo try to derive their meanings in his very language to tell the differences better?
Really, it is a subjective matter as to whether ghost is the one negative of the two. While objectively both spirit and ghost are not bad until the physical being shows it or one uses either for evil/wicked or bad intentions and related outcomes, or sensed so.
Bugingo finds 'Ghost' worse word for his senses than spirit, or rather worst. Spirit or Ghost cannot be bad until showed/stamped on the surface or from our experiences as bad. Are these what the marriage of the words - Spirit and Ghost meant for Bugingo?
His subconscious has to be analysed for experiences of these words, whether 'Ghost' was more scary inference than 'Spirit' whilst growing up, and that he has never come to terms with it. And that, now he prefers usage of the word ''Spirit' to 'Ghost' as a consequence.
Unfortunately or fortunately we have no pastors to pastors, and there are no regulatory tools over what they do. When you hear about Kibwetere and other cult stories, you see a lot from what Ugandan pastors and others around Africa or elsewhere do.
Without tested values or history and structures, systems of evaluation, guidelines, supervision, we are bound to see many surprises from them. They are like unguided missiles, of course potentially dangerous. They receive people who have mainly lost control of themselves, and need help or are seeking pleasures talked of or promised by the likes of pastors.
While the conditions at the churches has optimism at the center of the relationship between church owners and goers, their secret plans manoeuvres can never be said until they surface. Now, these two combined - the unguided missile and desperate yet unsuspecting people seeking real help, it is simply chaotic.
Some lowly voices always say that sticking to traditional Churches gives more psychological security than jumping into new "rootless" churches, with foundations supported by merely an individual, so-called pastor, practically responsible to no body. It is a time bomb that we have to be aware of.
Well, it is a matter of meanings people constantly form and have about the words - ghost and spirit. Did Bugingo try to derive their meanings in his very language to tell the differences better?
Really, it is a subjective matter as to whether ghost is the one negative of the two. While objectively both spirit and ghost are not bad until the physical being shows it or one uses either for evil/wicked or bad intentions and related outcomes, or sensed so.
Bugingo finds 'Ghost' worse word for his senses than spirit, or rather worst. Spirit or Ghost cannot be bad until showed/stamped on the surface or from our experiences as bad. Are these what the marriage of the words - Spirit and Ghost meant for Bugingo?
His subconscious has to be analysed for experiences of these words, whether 'Ghost' was more scary inference than 'Spirit' whilst growing up, and that he has never come to terms with it. And that, now he prefers usage of the word ''Spirit' to 'Ghost' as a consequence.
Unfortunately or fortunately we have no pastors to pastors, and there are no regulatory tools over what they do. When you hear about Kibwetere and other cult stories, you see a lot from what Ugandan pastors and others around Africa or elsewhere do.
Without tested values or history and structures, systems of evaluation, guidelines, supervision, we are bound to see many surprises from them. They are like unguided missiles, of course potentially dangerous. They receive people who have mainly lost control of themselves, and need help or are seeking pleasures talked of or promised by the likes of pastors.
While the conditions at the churches has optimism at the center of the relationship between church owners and goers, their secret plans manoeuvres can never be said until they surface. Now, these two combined - the unguided missile and desperate yet unsuspecting people seeking real help, it is simply chaotic.
Some lowly voices always say that sticking to traditional Churches gives more psychological security than jumping into new "rootless" churches, with foundations supported by merely an individual, so-called pastor, practically responsible to no body. It is a time bomb that we have to be aware of.
