Masters in Theology

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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.
A Biblical Solution to Kongo Witchcraft
(2014-04-28) Hukema, Lammert
Various traditional beliefs and practices, especially those related to kindoki (Kongo magic and witchcraft), still exist among the Bakongo in the Lower Zaire, and form an obstacle to the spiritual growth of the Kongo Christians. The second chapter, after the introduction, describes the traditional Kongo world view, while the third chapter describes the traditional role and place of kindoki in Kongo society. This chapter also compares Kongo and European witchcraft, discusses the danger of demonic influence through involvement in occult activities, and finally explains what the Bible teaches on witchcraft in general. The fourth chapter discusses various proposed solutions to the problems among the Kongo people, created by kindoki beliefs and practices. Since witchcraft is fundamentally a spiritual problem, only the ,Bible offers a complete solution. This biblical solution forms the last part of the chapter.
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.
A CASE STUDY ON THE RELEVANCE OF LADY PASTORS IN AFRICA INLAND CHURCH KENYA MAKUENI AREA
(Africa international University, 2019-07-01) MWENGEI, RABECCA KATUNGE
The study aimed at examining the role of Lady Pastors as well as their significance in Africa Inland Church Makueni Area. This is in line with the scriptures which indicate importance of women and how they are committed in the service of the Lord. The study also sought to point out challenges faced by the lady pastors in the ministry and also reasons as to why they miss out the key positions in leadership. The research was conducted in seven regions. The study relied on questionnaires and interviews as instruments for data collection. Qualitative and quantitative research designs were employed to achieve the required results. Purposeful sampling was carried out to select respondents who could read and write in order to fill the questionnaires. The findings of the study revealed that the role of the pastor is clearly stipulated in the scriptures as preaching, teaching, evangelism and counseling among others. The study found that due to male dominance, lack of women ordination and licensing, lady pastors don’t officiate some ceremonies like burials, weddings, baptisms, and dedications. The study calls for co-operation of both male and female pastors, supporting and complimenting each other without discrimination because both are important before the Lord and given gifts as He wishes to serve him
The concept of power or authority in Jeremiah 22: 1-9, 13-23 with implications for Africa.
(2013-09-25) Katho, Bungishabaku
God alone is the perfect ruler and his power is dependent upon none. Human beings who possess power can rightly exercise it only if they acknowledge that their power is delegated. God made it clear to the Israelites, even before they asked for a king, what such a king should be and how he should lead his people. Deuteronomy 17:14-20 sets forth a number of limitations placed upon the monarchy. The motive behind these limitations was to ensure that the Israelite king will not behave like the kings of the other nations, but that he will follow the will of God and maintain a society which is right with itself and right with God. 1 Samuel 8 warns the people of Israel against the potential danger of the establishment of kingship. More than a warning, 1 Samuel 8 can also be seen as another guideline which could hel\') the kings of Israel to realize the temptations and dangers they were going to face in the exercise of their authority. From the text of Jeremiah 22, we chose two kings of Judah: Josiah and Jehoiakim as case studies of the use of power or authority in the Israelite monarchy. Josiah understood his task as a king in terms of complying with the standard set in Deuteronomy and 1 Samuel. As a result, it went well for him and for the nation. But Jehoiakim was condemned for his failure to comply with God's standard. Because of the failure of Jehoiakim and many other kings like him, Israel was destroyed and the people ~re) of Judah were taken to exile. This means that the moral, social, economic, and religious conditions of any nation or society depend, in large part, on the kind of leadership of those in power. In the political sphere, the church in Africa has two responsibilities: (1) to teach the nation and their rulers the proper use of power and (2) to help the citizens to understand that they are responsible for the kind of government in power because their destiny is linked to the kind of leadership they have accepted to rule over them.
The concept of power or authority in Jeremiah 22:1-9, 13-23 with implications for Africa
(2014-05-09) Katho, Bungishabaku
God alone is the perfect ruler and his power is dependent upon none. Human beings who possess power can rightly exercise it only if they acknowledge that their power is delegated. God made it clear to the Israelites, even before they asked for a king, what such a king should be and how he should lead his people. Deuteronomy 17:14-20 sets forth a number of limitations placed upon the monarchy. The motive behind these limitations was to ensure that the Israelite king will not behave like the kings of the other nations, but that he will follow the will of God and maintain a society which is right with itself and right with God. 1 Samuel 8 warns the people of Israel against the potential danger of the establishment of kingship. More than a warning, 1 Samuel 8 can also be seen as another guideline which could hel\') the kings of Israel to realize the temptations and dangers they were going to face in the exercise of their authority. From the text of Jeremiah 22, we chose two kings of Judah: Josiah and Jehoiakim as case studies of the use of power or authority in the Israelite monarchy. Josiah understood his task as a king in terms of complying with the standard set in Deuteronomy and 1 Samuel. As a result, it went well for him and for the nation. But Jehoiakim was condemned for his failure to comply with God's standard. Because of the failure of Jehoiakim and many other kings like him, Israel was destroyed and the people ~re) of Judah were taken to exile. This means that the moral, social, economic, and religious conditions of any nation or society depend, in large part, on the kind of leadership of those in power. In the political sphere, the church in Africa has two responsibilities: (1) to teach the nation and their rulers the proper use of power and (2) to help the citizens to understand that they are responsible for the kind of government in power because their destiny is linked to the kind of leadership they have accepted to rule over them.
The Concept of Sin in African worldview :with Special Reference to the Lugbara People of the Democratic Republic of Congo(DRC)
(2014-05-09) Anguandia, Enosh Adia Edre
In this ethnographic case study I have explored the religious and cultural understanding of sin in African worldview in general and the Lugbara view of sin in particular in the Democratic Republic of Congo. I engaged in this ethnographic fieldwork because I agreed with Luzbetak (1988,284): ''The worldview of a people is really the only medium through which a society is able to understand anything, including the Gospel message and anything else that the Church may wish to communicate." A close examination of the Lugbara worldview, its systems and structures, as far as the concept of sin is concerned, has revealed the following: Firstly, the Lugbara society, as most of African societies, is well aware of the real existence of evil in the world. This reality is demonstrated by the terms used to describe evil. In the study the main terms for evil found in Lugbara nomenclature are dra, onzi and ezata. The first of these three is used generally for epidemics, natural calamities and disasters, but specifically it means death of sickness. The most common Lugbara term for evil is ezata. This is evil committed by a member of the community against the ancestral ghosts or against senior kinsmen or kinswomen. Such evil is "bad" (onzi) because it spoils relationships within the lineage and between the living and the ancestors. Secondly, Lugbara people, as most African people, categorise sins. There are the worst of all offences, that is, incest with and murder of a close kinswoman/kinsman. There are serious offences and minor offences as well. Serious offences call for sacrifices to appease the ancestral ghosts (on) and restore broken ties as well as harmony within the community. Minor offences are not so much accounted for in Lugbara society. Thirdly, sin is dealt with promptly, especially for serious offences and the worst of evils. The choice means of dealing with sin is through animal sacrifices as far as the Lugbara traditional society is concerned. Sacrifices are meant to appease angry ancestors and other divinities and restore harmony within the lineage and between the world of the ancestors and that of the living. Fourthly, sin is dealt with promptly because there is no idea of punishing an offender after he or she has died. This means that the Lugbara cosmology has no concept of an eternity in heaven or in hell. The concept of salvation in the, biblical sense is therefore new to Lugbara cosmology. Fifthly, evil or sin is understood in terms of offences committed to human beings or ancestral ghosts. This understanding takes into account the actions, and deeds, even thoughts and attitudes of people in their relationship and interaction with the world of the ancestors and the living community. Sixthly, the idea that man by his nature is evil (sinful) does not appear to be supported throughout Lugbara society, apart from the claims of the Scriptures. That is why Lugbara people I interviewed, whether in secular setting or in the church, seemed to believe that some people are good and others are evildoers. The findings of this fieldwork raised several implications for missions in African churches and theological educations in African context, for which appropriate recommendations have been made.
Contribution of the Mosaic Torah to Paul's Teaching Concerning Christian giving.
(2014-04-02) Musiime, Ephraim
THE CONTROVERSY OF WOMEN ORDINATION FOR MINISTRY
(Africa international University, 2019-06-06) WENDOT, BETTY T.
The Study sought to investigate the factors that affect Women ordination in Africa Inland Church (AIC) Kenya. The research focused on Nairobi South West Region. The design of the research was a mixed one in which part of the data (demographic) was collected using a questionnaire and the rest was collected using personal interviews. Personal interviews entailed in depth face to face interviews. Both methods of data collection were used for all the respondents .The research design was based on Grounded Theory which is a method used to discover a theory to explain a particular phenomenon. The research targeted to interview 20 respondents but achieved a response rate of 15 (75%). The findings indicate that the two key factors that hinder women ordination in the church under review are Church tradition (73.3%) and African culture (60%). It was established that the church has held onto the position of the Church founders (African Inland Mission) whose inclination was complementarianism. This is where women in ministry play a supportive rather than a key role. Contrary to the researcher’s hypothesis, the interpretation of Scripture by the church is not one of the key reasons for not ordaining women. As indicated by the findings African culture in which men play the leadership role while women remain subordinate is a major influence on the position the church has continued to assume about women ministry. Most lady pastors interviewed believe that church ministry and leadership, has been influenced more by African culture than Christian world view. On the basis of the findings, the research recommends that the church should consider reviewing its long held tradition that views women in ministry as playing supportive role. It should instead consider adopting Egalitarian view like Jesus did. In this view, both men and women are seen to be equally gifted and therefore pastors of both genders should be treated equally by the church. It is a process which of necessity begins with review of the Church Constitution. The provision for women ordination consequently enables them to participate at all levels of church leadership and ministry .This in effect gives women a voice in terms of influencing church policies among other things. The expected benefits to the church include reduced pastor’s turnover, church growth and increased motivation and commitment of lady pastors to ministry. The study recommends that similar study be undertaken in other regions in rural set ups where AIC is represented to compare the results of the study.
A Critique of Biblical Authority in John Mbiti's Theology
(2014-05-13) Rogho, J.M. Onoriode
A critique of Canaan Banana's theology
(2014-04-10) Gahamya, Emmanuel
DIVORCE AND REMARRIAGE:
(2020-10-30) KIMITI, PHILIP KING'OO
The Encounter between Modernity and the Ja'aliyin Muslim Families of Khartoum :Implications for Christiantiy Witness
(2014-05-26) Mweu, Peter Bernard
Family is regarded as a cornerstone of a healthy and balanced Muslim society. This study explored the encounter between modernity and Ja'aliyin Muslim families in Khartoum - Sudan. Participant observation was used to collect data. The study was motivated by Voll's thesis: The growing significance of the modern and contemporary Islamic world to the global community requires that we understand the broad continuities, commonalities, new elements and local particulars of Muslim experience. Voll's findings informed the three-pronged approach: 1) impact of non- Muslim factors, 2) particularity oflocal factors, and 3) Islamic root faith. These elements, interacting with each other, form what it means to be a "Muslim" today. The investigation utilized Voll's Islamic models of how change is experienced: 1) Conservatism, 2) Adaptationism, 3) Fundamentalist and 4) Individualism. This study revealed the following: Firstly, Ja'aliyin Muslims believe that family is the basic institution in society, and harmonious gender relations are a prerequisite in the establishment of peaceful societies. They contend that family in the West lacks foundation, is weak and may not be followed as an example. For them, family preserves religious tradition and contributes to the development of religious law. Together with Christians and humanists, they affirm that family is essential to the welfare of society. Secondly, Ja'aliyin Muslims believe that rules ofIslamic family life regarding inheritance, the rights of orphans, the mixing of the sexes, and the extended family network are calculated to foster the integrity of the family in every way. Third, they believe that the Islamic way of family life is largely misunderstood, arguing that some values of the Islamic family code are close to Christian values. They assert that the Hijab, attitudes to polygamy and divorce can be understood as alternative ways of reaching a secure interdependence and a caring community of love. Fourth, they believe an objective of marriage is psychological, emotional and spiritual companionship between husband and wife. But, Islamic law has specified irretrievable marital breakdown as ground for divorce wherever attempts at reconciliation fail. Polygamy is defended by pointing to "concealed polygamy" in Western society. Fifth, they claim a stronger position in the world today because they possess stable systems of domestic relationships such as the West is trying to do without. Sixth, The Ja'aliyin, mostly Sunni Muslims, rely on the example of Prophet Muhammad for their faith and family practices. From observation, most contemporary Ja'aliyin families in Khartoum are largely adaptationist in tone. They are willing to integrate Islamic values and ideals with Western technology. Modern ideas are ,., borrowed and integrated to Islamic faith to form expressions that are contemporary in flavor, Ja'aliyin in culture, and Islamic in their root faith. Traces of fundamentalism (not exactly Voll's categorization) and individualism are evidenced among them. The findings of this inquiry raised several implications for Christian mission among Muslim Ja'aliyin families based in Khartoum. Appropriate recommendations and suggestions for further study have been stated in the concluding chapter of this research.
"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.
An examination of the Socio-political contribution of Pentecostalism to Kenyan national development: a case study of Christ Is the answer ministries
(2013-06-24) Owojaiye, Babatomiwa Moses
This study is sought to shed light on the question of Pentecostalism’s sociopolitical role in Kenyan national development by looking at the case of Christ Is the Answer Ministries (CITAM). CITAM is one of the leading Pentecostal denominations in Kenya. Using CITAM was particularly important to this study because of the fact that the denomination targets people living in the urban settlements of Kenya. Besides, CITAM is a middle-class Pentecostal denomination, a significant percentage of CITAM members are educated, and are influential at different levels of Kenya’s socio-political strata. The purpose of this research is therefore to study whether a Pentecostal denomination like CITAM is involved in the socio-political development of Kenya as well as evaluate the effectiveness of its involvement. This is a socio-scientific and traditional theological research. To gather data for the research, the researcher made use of mixed research methodology. The mixed research methodology combined both the quantitative and qualitative research methods. Specifically, questionnaires were administered and interviews were conducted in order to achieve the purpose of the study and to successfully answer the research questions raised in the study. This method was used for complimentary purposes. The research is divided into five chapters. Chapter one of the study which is the introduction, gave a general overview on the background, rationale, purpose, research questions and the methodology used in the study. Chapter two dealt with theoretical review of literature. Here, the researcher presented the recent debates on the role of African Pentecostalism in the public space. Chapter three presented a full explanation of the methodology used for the collection of data for this study. The analysis of the data as well as the finding from the analysis is found in chapter four; while chapter five contained the conclusion of the study and recommendations for action for CITAM in order to improve its involvement in the socio-political development of Kenya. In conclusion, the study revealed that CITAM is involved in the socio-political development of Kenya but stronger in social involvement than political. Challenges of tribalism, financial constrains, and unclear policy on socio-political development are however some of the challenges affecting the effectiveness of its involvement.
An Exegetical Study of John 8:12 With Special Attention Given to the Imagery of Light In The Old Testament as Its Background
(2014-05-23) Boyo, Bernard
The Growth and Development of the Africa Inland Church in Marakwet Kenya.
(2014-04-02) Zablon, Jacob Kibor
The primary purpose of this study was to investigate the growth and development of the Africa Inland Church (AIC), Marakwet, Kenya. Another purpose was to deal with missiological issues which have affected the growth of the Church and strive to suggest proposals for real growth. 'The author followed the principles of the historical method in Examining primary and secondary sources. Primary sources included Missionary letters and diaries, Mission and Church records, documents and publications, and minutes of Mission and Church Councils. Some interviews were conducted with early converts and leaders of the AIC, Marakwet. Areas selected and described include the Marakwet people,the arrival of the AIM Missionaries and their approach towards African culture and policies regarding polygamy and traditional circumcision especially y female circumcision; and the methods used by the Mission in expanding the Church, e.g. medical, education and evangelistic outreach. 'The emergence of the early converts and their sacrificial services to the Church were also described. In the area of future development of the Church, the question of indigenisation of the Church e.g. development of local leadership, contextualization, and proposals for overcoming the obstacles affecting the growth of the Church e.g. polygamy and traditional circumcision were discussed. 'This study should not only be valuable to the Marakwet Church but the African Church in general because it is faced by one or all of the above mentioned problems.
"I was stranger and you welcomed me......." Jesus Teaching on hospitality with special reference to matthew 25:31-46
(2013-08-22) Choge, Emily Jeptepkeny
Hospitality was valued in ancient Israel and it was enshrined in the Mosaic legislation. In first century Judaism, it was continued positively in the institutions of the Sabbath meal, the Synagogue and the travelling pairs of teachers who depended on the hospitality of their students. Negatively, restrictions were introduced in the enforcement of purity or cleanness laws intended to exclude those who did not qualify. These rules were strictly observed by the Essenes and the Pharisees. However, Jesus demonstrated a very inclusive ministry both in his teaching and interactions. In his teaching couched in the apocalyptic imagery in Matt. 25:31-46, he shows that hospitality will be the markof identification for those who will be welcomed into the eternal kingdom. The apocalyptic element shows that the teaching was given in the context if hardships and persecutions for these early Christians. In his interactions Jesus showed an open attitude to those who were left out of the covenant community, the Gentile Centurion and his servant(Matt. 8:5-13), the Canaanite woman and her daughter (Matt.15:21-28), and the tax collecter, Matthew and his friends(Matt. 9:9-13). The church in Africa today finds it difficult to practise hospitality because of Socio-economic hardships, growing insecurity, the influence of modernization and the lack of guidance due tb the breakdown traditional values. Jesus' teaching can inform our situation because it arose out of a similar context.
Israel’s rebellion in numbers 11-21: its challenges to Moses leadership and lessons for the African church.
(2013-09-18) W'ehusha, Lubunga
The purpose of this study is to analyze the rebellion of the people of Israel in Numbers 11-21 and highlight its challenges to Moses' leadership. The findings of this inquiry then draw lessons for the African Church. The covenant of Sinai and the presence of Yahweh manifested by the cloud by day and the fire by night could not prepare the people to face confidently the hardships of the wilderness. The section of the book of Numbers we have studied shows that Israel persistently murmured against Yahweh and against his servant Moses during the wilderness journey. This rebellious attitude constituted a real challenge to Moses who struggled, on the one hand to provide for their daily need and, on the other hand pleaded with God so that he may forgive their rebellion. We identified three major causes for the rebellion of the Israelites, namely complaints due to the privations of the wilderness, complaints against Moses' leadership, and complaints against God. Moses was challenged to find solutions for the survival of his people in the wilderness and to make sure that they finally made it to the Promised Land. It was not an easy task but Moses was successful in living up to his assignment because of his intimate relationship with God and his own exemplary character. Whenever his leadership was challenged, Moses was so patient not only in handling the provocation but also in relying on God to miraculously provide to all the needs of the people and the vindication of his chosen leaders. Even though the generation of those who left Egypt, including Moses himself, did not enter Canaan, this study shows that he had been a successful leader of his people. From the wilderness journey experience African church leaders can learn how to handle a murmuring and rebellious attitude displayed by their constituencies. This study focuses on the quality of the leadership as a tool in dealing with a grumbling spirit. The Church should seek to confer the position of leadership to: (1) leaders with a genuine call from the Lord and chosen according to biblical standards, (2) leaders whose heart is burning with compassion and willingness to meeting people's need, and (3) leaders who can identify themselves with their congregation. If the Church displays such a capacity of handling members' discontent, it will become a source of inspiration even to the political leadership of the continent.
Israel’s rebellion in numbers 11-21: its challenges to Moses’ leadership and lessons for the African Church.
(2013-09-26) W’ehusha, Lubunga
The purpose of this study is to analyze the rebellion of the people of Israel in Numbers 11-21 and highlight its challenges to Moses' leadership. The findings of this inquiry then draw lessons for the African Church. The covenant of Sinai and the presence of Yahweh manifested by the cloud by day and the fire by night could not prepare the people to face confidently the hardships of the wilderness. The section of the book of Numbers we have studied shows that Israel persistently murmured against Yahweh and against his servant Moses during the wilderness journey. This rebellious attitude constituted a real challenge to Moses who struggled, on the one hand to provide for their daily need and, on the other hand pleaded with God so that he may forgive their rebellion. We identified three major causes for the rebellion of the Israelites, namely complaints due to the privations of the wilderness, complaints against Moses' leadership, and complaints against God. Moses was challenged to find solutions for the survival of his people in the wilderness and to make sure that they finally made it to the Promised Land. It was not an easy task but Moses was successful in living up to his assignment because of his intimate relationship with God and his own exemplary character. Whenever his leadership was challenged, Moses was so patient not only in handling the provocation but also in relying on God to miraculously provide to all the needs of the people and the vindication of his chosen leaders. Even though the generation of those who left Egypt, including Moses himself, did not enter Canaan, this study shows that he had been a successful leader of his people. From the wilderness journey experience African church leaders can learn how to handle a murmuring and rebellious attitude displayed by their constituencies. This study focuses on the quality of the leadership as a tool in dealing with a grumbling spirit. The Church should seek to confer the position of leadership to: (1) leaders with a genuine call from the Lord and chosen according to biblical standards, (2) leaders whose heart is burning with compassion and willingness to meeting people's need, and (3) leaders who can identify themselves with their congregation. If the Church displays such a capacity of handling members' discontent, it will become a source of inspiration even to the political leadership of the continent.