Thesis(MTH)

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    Women preachers and leaders :examination of New Testament teaching with focus on 1 Timothy 2:11-15
    (2014-05-07) Makau, Agnes
    The Thesis discusses women preachers and leaders by examining the New Testament teaching with a focus on 1Timothy 2: 11-15. This is presented in five chapters. Chapter One is mainly introduction encompassing the statement problem, the hypotheses (major and minor), the significance of the study, the purpose of the study, assumptions, limitations and delimitations of the study, plan and method and literature review. Chapter Two deals with the examination of 1 Timothy 2: 11-15 emphasizing 1 Timothy 2: 12. This includes The Author, Recipient and Purpose of 1 Timothy, The Religious Situation at Ephesus, The Exegesis of the Text within the Context and, finally, A Synthesis of the Findings. 1 Timothy 2: 12 cannot be used to answer the question as to whether or not women can be preachers and leaders in the Church today. It must be understood within the context of the Ephesian situation. We would be reading into the text if we use it to decide the outcome of women as preachers and leaders in the Church today. Chapter Three is the examination of selected passages relating to women. These are Romans 16: 1-7, 1 Corinthians 11:5, 1 Corinthians 14:34- 35; 2 Timothy 2:2. They are the texts which are more clear on what women can do. A look at these passages yields findings that do not deter a woman from being a preacher or leader in today's church. Romans 16:1-7 talks of Phoebe who was a deacon in a church and includes others that were fellow workers with Paul. 1 Corinthians 11:5 allows a woman to pray and prophesy in public. 1 Corinthians 14:34-35 is in the context of the order of worship and is not related to the concept of women as preachers and leaders today. 2 Timothy 2:2 addresses the issue of criteria for those who would be entrusted with the word of God or the responsibility of teaching the word of God. This text includes women which is evident upon application of correct interpretation. Chapter Four discusses the relation of 1 Timothy 2: 11-15 to Romans 16:1-7, 1 Corinthians 11:5, 1 Corinthians 14:34-35, 2 Timothy 2:2. In relating the findings of Selected Women-Related Passages in Chapter Three to the teaching of 1Timothy 2:11-15, we determine that Paul cannot be saying women may not be preachers and leaders. If we insist that the teaching of 1Timothy 2: 11-15 is a universal prohibition of women as preachers and leaders in the church, then we must also conclude that the Bible contradicts itself. Chapter Five is the Conclusion. It also outlines the relevance of this thesis to the church in Africa today. A careful look at the passages under study reveals that women can be preachers and leaders in the church and should be accepted as such. As a matter of course, the gift must be polished by education to produce respected leaders such as we see in Phoebe and qualified preachers/teachers as exemplified by Priscilla.
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    Biblical submission and authority in marriage with special interest in the New Testament: implications for the Iteso evangelical Christians of Uganda. Biblical
    (2014-04-03) Ebulu, Peter Okaalet
    Correct practice can only flow out of correct theory. It is upon this premise that I set out to investigate the meaning of submission and authority in marriage in the relevant New Testament texts. Chapter one is introductory. Chapter 2 includes an exegetical study of Genesis 1-3 and the social backgrounds of Peter and Paul - how women and marriage were perceived in the Roman, Greek, and Jewish settings. The views and teachings of Jesus concerning Women and marriage are also included in this chapter. In chapter 3, I have exegetically discussed what one would call the "primary marriage texts", namely, Ephesians 5:21-33; Colossians 3: 18-20; and I Peter 3: 1-7. Here, the Apostles Paul and Peter clearly spell out imperatives for husbands and wives in marriage. I have also included other related Pauline texts in this chapter, because they, too, have to with man/woman and/or husband and wife relationship. These are: 1 Corinthians] 1:2-16; 14:33b-35; 1 Timothy 2:8-] 5; and Galatians 3:28. To seek to apply theological principles to the African context is in keeping with the declared purpose of the Nairobi Evangelical Graduate School of Theology (N.E.G.S.T.) namely, "To develop an authentic African understanding and expression of the universal gospel of Jesus Christ, and an effective cross-cultural communication of the same." This is the content of chapter 4, where I discuss marital practices of the Teso, a Nilo-hamitic people of North-eastern Uganda. In a closing chapter, I discuss a restatement of the issue, a summary, and recommendations for further research. Please note that all biblical quotations are from the New King James Version (NKJV) of the Bible, 1988 edition, by Thomas Nelson, Inc.
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    Biblical leadership with special interest in the New Testament and application to the Ethiopian Evangelical Church
    (2014-04-02) Berhe, Assayehegn
    Chapter one is basically a general introduction. It covers the introduction of the topic; the issues involved; the significance of the problem; research questions; objectives; limitation and delimitation; definitions of terms; and approach or methodology. Chapter two contains some of the models of Christian leadership from both the O.T. and N.T. The key O.T. models of leadership are Moses and Nehemiah. From both characters I have tried to amplify the qualities, challenges, and problems of leadership; the team leadership they developed and the principles of leadership we learn from them. Then I moved on to the N.T. models of leadership. First,I Focused on the religious leaders in the book of Luke to help us See the negative side of leadership. Second, I have discussed about leadership as exemplified by Jesus and Paul. The excellence of His leadership was building a small group of disciples (team Leadership), shaping and developing their character. I have also argued from Paul's leadership example. I have tried to show the significance of Paul's conversion in his theology and leadership. When the itinerant founder or his delegate was not present, leadership on the local scene seems to have been left in the hands of "elders", all expressions of which in the New Testament are plural. Chapter three includes the discussion on the emerging Church and the problem of authority in Acts. There are significant transitions in Acts which will help us to understand the emerging church and the need of functional and not absolute leadership styles. And these transitions are geographical, ethnic, cultic, and institutional. These transitions have a counterpart in changes in the exercise of authority within the church. In the second half of chapter three, I have brought an argument of Jesus' and Paul's idea of 'team leadership' by discussing specific examples. Chapter four comprises suggestions and recommendations to the Ethiopian evangelical church. I have suggested that there is a need for leadership development and a quality leadership with High integrity. We need to develop and train Godly leaders, Create an atmosphere of accountability, and help them to develop an attitude of a servant leadership and a team spirit. In my conclusion, I have emphasized those leaders who are Spiritually authentic, blameless, mature, congenial, and compassionate with a servant heart must be recruited, trained, appointed, and invested with proper authority. Certainly, there is a need of developing a team leadership. This is New Testament leadership at its best.
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    Missiological impact of the compassionate act of feeding the hungry and desolate in the New Testament: Implications for the current mission paradigm and practice in Africa.
    (2014-04-02) Mulunda, Robin Taabu
    This study examines the missiological impact of the compassionate act of feeding the hungry and desolate in the New Testament Scriptures, and subsequently establishes the implications of this impact to the current mission enterprise among Evangelical churches in the African context. It therefore establishes the biblical findings, the current African situation, and the way forward in the current Christian mission paradigm in Africa, which is guided by development and practice of a balanced evangelical theology of mission. Thus, the study ascertains the biblical teaching on compassionate work of feeding the hungry and desolate and assesses the resulting missiological impacts. It further determines the significance of the compassionate act of food sharing in African context, and proposes a relevant contextualized mission theology and practice in the current mission paradigm in Africa. Exegesis of the selected biblical texts (Matthew 15: 29- 39; Matthew 26: 31- 46; John 6: 1- 12; Acts 2: 42- 47; Acts 6: 1-7; Romans 12:20; James 2: 14- 17 and 1Timothy 5: 3- 8), show that feeding the hungry and other works of compassion is a core teaching and practice in the New Testament. Though food is not given to entice the hungry and desolate to conversion, the results of every feeding event show clear missiological implications. Concern for the hungry and desolate also stands at the center of the African philosophy of communion and sharing. The findings indicate the need for Christian mission in Africa today to be guided by a theology of solidarity, totality and participation rather than exclusiveness and separation. All people without exception need to be shown compassion irrespective of whether or not this will lead to conversion. Mission needs to be as inclusive as possible so as to address both the spiritual and physical needs. Feeding the hungry is ministering to Jesus and comes with benefits for both the recipient and the giver. The emotive nature of issues of food cannot be neglected in any mission context if the message has to be gladly embraced. The current socio-economic and political situation in Africa, more than any other time in the history of Christian mission in the continent, demands a holistic approach to missions, proclaiming the two facets of the kingdom of God- the 'yet to come' and the 'here and now'. In view of the findings it is recommended that the evangelical church redefines its mission mandate so that works of compassion are part and parcel of the mission and not a mere extra activity. Where necessary and whenever possible, the church needs to seek for partnerships and alliances with reputable relief agencies that are seeking to combat the challenge of hunger in Africa. But every missionary attempt should be founded on a contextualized biblical theology that gives careful consideration and appreciation to scriptures and the missionary context.
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    "An examination of progress of the New Testament scripture translation into vernacular languages of Zaire from 1891 - 1990"
    (2014-03-31) Akou, Mateso
    A hundred years have passed since the first complete translation of the New Testament into one of the vernacular languages of Zaire was published. However, the position of the achievements as it stands today testifies to the fact that the progress in translations is not adequate and productive enough. ,This study was conducted in order to find out the real state of the progress, and the factors hampering this, progress. The findings have led to appropiate strategies which can be recommended as those likely to be most effective for promoting greater progress. After investigation among people by means of interviews and reading of some books and reports on translation, the findings revealed that 22 languages have the whole Bibles, and 21 additional New Testaments. Presently work is under way in 36 different languages. In some of these the completion of the work is uncertain. In 25 other languages the work has stopped with only some New Testament portions completed. The study has also revealed some hindrances to the progress. To these hindrances conducive strategies have been recommended.
Africa International University (c) 2013