Theses and Dissertations

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    debt-slavery laws
    (Africa International University, 2020-11) Kirui Kiprotich Albert
    This paper analyzes religious elements in Judges 17 that are contrary to the instruction of Yahweh in the Torah. This chapter paints a picture of syncretism where the characters worship Yahweh in the wrong way by incorporating other borrowed forms of religious practices. The pattern of the curse made by the mother of Micah follows the common understanding of cursing among the neighbors of the Israelites. The dedication of silver to make a carved and cast image in the name of worshipping Yahweh violates the ten commandments. The ordination of the non-Levitical priest failed to observe the appointment rules in the Torah. Micah’s confidence in the Levite for prosperity conforms to the pattern outside Levitical laws. These patterns fall outside the Torah but have more in common with practices among the Canaanites, though in some cases there is more clear evidence of syncretism than in others. The implication is that there is the worship of Yahweh in the wrong way.
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    factors affecting evangelization of Garre Muslims in Moyale, Ethiopia
    (Africa International University, 2021-10) Kursebo James Bancha
    The Garre community is one of the Ethiopian Somali people who live in Moyale, Ethiopia. Since the gospel reached the area in 1929, the Garre Muslims have not been impacted by it; as a result, the number of Muslims is growing rapidly in the Moyale area. There are about fourteen churches in Moyale, yet they have not effectively influenced the Garre Muslims with the gospel. This study is designed to investigate the factors affecting the evangelization of Garre Muslims in Moyale, Ethiopia. Specifically, the study examines two churches, namely, Moyale Kale Heywet and Yehiwot Berhan church to investigate the affecting factors. The study uses a qualitative research method to come up with appropriate findings. Data was collected using interviews, which were transcribed and analyzed accordingly. The literature review sought to discuss different scholars’ views and ideas on Muslim evangelization issues. The researcher interacted with different materials to examine scholars’ views on the factors that hinder effective Muslim evangelism. The aim of this is to achieve a more in-depth and broader understanding of how various scholars approach the topic and also to identify the knowledge gap that exists on the same. Through the findings of this research, it has been established that the factors affecting the evangelization of Garre Muslims are lack of training, lack of finances, lack of unity of Evangelical churches, violence from Muslims, and a lack of strategical mission, which can help to reach the Garre Muslims. This study also uncovers the missiological implication for the Garre Muslims in the area. The findings also demonstrate that to reach out to the Garre Muslims, it is important to use contextualization, rendering holistic ministries. Churches should boost missionaries’ understanding about Muslim evangelism through giving training and supporting missionaries
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    factors affecting financial performance of deposit taking microfinance institutions in Nairobi county
    (Africa International University, 2020-11) Mwangi Paul M.
    The purpose of this study was to examine the factors affecting Deposit Taking Microfinance Institutions’ financial performance in Nairobi County. Research was guided by the following research objectives: Does technological innovation affect microfinance institutions performance in Nairobi; Does accountability in leadership affect microfinance institutions performance in Nairobi; Does leadership structure affect microfinance institutions performance in Nairobi; Does capital structure affect microfinance institutions performance in Nairobi? The study adopted a quantitative research methodology and a descriptive design. The target population was 132 from which a sample of 132 was to be selected through a census method. A Likert scale type questionnaire was used to collect data from the subjects. This was distributed by the researcher to twelve DTMFIs within Nairobi County with an exclusion of one which requested not to be part of the study. A sample of 103 participants out of the 132 took part in the study. The findings revealed that technological innovation has significant (β=.192, while p = 0.018) relationship with financial performance of DTMFIs in Nairobi County. Further the findings revealed that leadership accountability has no significant (β= -.028, whereas p = .324) relationship with financial performance of DTMFIs in Nairobi County. In addition, the findings revealed that leadership styles has significant (β=.350, while p = 0.002) relationship with financial performance of DTMFIs in Nairobi County. Lastly the findings revealed that resource allocation has a significant (β=.344, while p = 0.002) relationship with financial performance of DTMFIs in Nairobi County.
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    effects of leadership styles on resource mobilization
    (Africa International University, 2021-07) Serchie Michael Kofi
    Resource mobilization is a viable component for strengthening and sustaining the vision and mission of NGO. Local NGOs in Ghana and other developing countries require dynamic personalities, leadership qualities and management aptitude and skills to effectively mobilize resource for their organizations. The study examined three leadership styles: transformational, transactional and laissez faire, of NGO staff working in the Volta region of Ghana that belonged to a network of NGOs in the region with a staff strength of more than ten, have been operating over the past five years. The target population was 490 staff of NGOs in six categories: Agriculture/food security, microfinance, education, health, religion, water and sanitation. Stratified and random sampling techniques were used to get a sample size of 264 subjects. Data was collected using structured questionnaire with Likert scale measurement. Primary data was collected using self-administered questionnaires, emails, whatsApp and Google questionnaires. SPSS version 25 was utilized to process data. Data was analyzed using descriptive statistics, Pearson’s correlation, regression analysis and analysis of variance. The results from the regression analysis showed that transformational leadership, transactional leadership and laissez faire leadership had a significant association with the resource mobilization (R=0.785) with an adjusted R square at 0.610. The study recommended that there should be effective use of more of transformational and transactional leadership styles in order to improve resource mobilization among NGOs. The study recommended further investigation into the other factors that might also contribute to effective resource mobilization.
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    a philosophical study on the influence of the intelligent design of the brain to prove God’s existence by theology graduates in citam assemblies, Nairobi Kenya
    (Africa International University, 2021-07) Nyarangi Judith Nyanchama
    The examination of explicit arguments and prospects to proof the existence or non existence of God is necessary in these contemporary times, to help bring non believers and atheists to faith. This conversation and argument frequently springs up in religious forums and especially in theological spaces. The study investigated the influence of the intelligent brain design on theology graduates to prove God’s existence in CITAM churches, Nairobi Kenya. The study focused on the structure, material, and functions of the human brain. The researcher argued that proving the existence or non-existence of God is necessary in these contemporary times, to help bring non-believers and atheists to faith. This is especially critical in Christ is the Answer Ministries, whose mission is “To know God and to make Him known through evangelism and discipleship.” The research objectives include: (1) to establish the influence of the intelligent brain structure in proving God’s existence by theology graduates in CITAM assemblies, Nairobi Kenya; (2) to examine the influence of intelligent brain material in proving God’s existence by graduates of theology in CITAM assemblies, Nairobi Kenya; and, (3) to evaluate the influence of the intelligent function of the brain in proving God’s existence by graduates of theology in CITAM assemblies, Nairobi Kenya. A review of literature established that the existence of an intelligent brain structure, material and functions points to a Supernatural Being, God. It revealed that the brain is the organ that discerns what is real, which means that the brain perceives God, or pure consciousness, to be more real than anything else. The target population for this research included graduates of theological studies from various church institutions in Nairobi area. A qualitative descriptive research was used through standardized open - ended interview questions. To select the appropriate categories of respondents, theoretical-purposive sampling was used for selecting 50 participants. The researcher thematically analysed the responses from the respondents, which provided for an inductive process of the researcher building from the data to broad themes to a generalized model or theory. The study revealed that graduate students of theology are knowledgeable about intelligent brain theories. They perceive the brain structure, material, and function as evidences of God’s existence. They are confident about using the concept of intelligent brain design to defend the existence of God to achieve CITAM’s mission statement of making the one eternal God known through evangelism and discipleship
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    examination of 1 Corinthians 14:33b–35 in relation to women’s ministry in church
    (Africa International University, 2020-10) Ponga Fednarnd Mwamburi
    This study examined I Cor 14:33b–35 in its context, to determine its meaning and how it relates to our contemporary context as far as women’s involvement in church ministry is concerned. It has come up with the following findings and conclusions. The first one is that the instructions were given in the context of the disorderly conduct of the Corinthian believers during worship and the prevailing socio-cultural realities. Secondly, they were not forbidding every kind of speech by women in the church but only that kind of speech which was considered to be disruptive to orderly worship and disrespectful to their husbands and the church leaders, hence undermining the biblical expectation of women being in submission. It also refers to speech which was considered as shameful within the norms of the Greco-Roman culture. Therefore, it is the position of this thesis that the instructions in 1 Cor 14:33b 35 should not be taken across the board to forbid every kind of speaking by women in church or to bar them from active involvement in church ministry. Doing so is to disregard the principles of biblical interpretation by overlooking the literary and socio-cultural context of the passage. It will also imply disregarding the various socio cultural contexts of contemporary churches. So this thesis concludes that in view of what Paul says earlier in this epistle and other relevant NT passages, women are equally gifted by the Holy Spirit and they have a right to exercise these gifts in church even in the presence of men as long as they do so in an orderly manner and they remain submissive and respectful to their husbands and church leaders. Order and communal edification during worship are what should be upheld by believers everywhere because our God is a God of order and not confusion. Hence, we should seek to manifest that character in our worship.
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    identifying false teachers in the church today on the basis of 2 peter 2
    (Africa International University, 2020-10) Malusi Dionysius Muthoka
    The objective of this exegetical study is to identify false teachers in the church today with reference to 2 Peter 2. The study makes Christians to be aware of some characteristics of false teachers today who come to us in sheep’s clothing while they are wolves to damage the faith of the believers. The exegesis outlines some of the characteristics of false teachers as heretics in their teachings, popular, greedy for power and material wealth, sensual, rebels against the authority and they are slaves to the sins they preach against. They give hope where there is no hope by promising what they cannot deliver. The study also assures judgment as God did not spare the angels who rebelled against Him, the cities of Sodom and Gomorrah were not spared but consumed with fire, and the wicked people of Noah’s time were consumed by floods. He will not spare the false teachers together with those led astray. As God will judge the false teachers and their followers, He will spare those who practice the true religion and are faithful followers of the truth. The study helps Christians beware of the tricks of the false teachers into believing that they are angels of light while they are wolves in sheep skins. Believers have a responsibility to judge the false teachers by their doctrine and lifestyle and like the Berean church, they are to search from the Scriptures the truth of what the false teachers are teaching. When the church is aware of how to expose false teachers and their teachings, the spread of their influence will be minimized. The church cannot know who they are and what they teach without having a knowledge of the word of God. The antidote of protection against false teachings is to know the truth of the word of God.
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    divorce and remarriage
    (Africa International University, 2020-10) King’oo Philip Kimiti
    The research aimed at examining the theme: “Divorce and Remarriage”, with a focus to Paul’s teachings to Corinthian congregation in 1 Corinthians 7:10–16. To arrive at sound biblical teaching, a careful exegesis was done with consideration to Paul’s cultural context. A considerable consultation was done on modern scholarship on the subject. It was found that the passage primarily teaches against divorce for whatever reason. To the believers, Paul cites Christ’s command which is for all time ages and anti-divorce. But for some cases, he suggests that separation can be sought after, though not a rule, which he further notes that it should be followed by reconciliation. The text does not explicitly state the duration for separation, but the researcher argued that it should be short/long enough to bring healing and reconciliation to the ailing union. In the interpretation, it was suggested that it should be the church’s responsibility to see that healing takes place within a short period, as possible. Complete breaking of marriage is highly prohibited in this passage for believers. For Christians in mixed marriages, the passage teaches that, the believing spouse is also bound by Christ’s rule of no divorce. The believing spouse cannot instigate divorce against his or her unbelieving partner. Paul first viewed the believing spouse as a sanctifier of his or her non-believing partner. Secondly the believers in such marriages would confer holiness to their children born in such wedlock. However, Paul clearly stated that the believer could receive divorce thrust against his/her wish by the unbelieving party. In such cases Paul stated that the believer is “not bound”, a term which was taken to mean that the believer was free from keeping marriage obligations with the departed spouse. In other words, the believer was not under bondage/slavery to contest for remain of unbeliever who had relentlessly expressed desire to opt out. Accepting the unbeliever’s choice would not make them fall short of Christ’s command, “do not divorce”. It was also concluded that, remarriage after desertion was not explicitly depicted from the text. Furthermore, it was asserted that, since Paul’s desire for the unmarried and widows would be to remain chaste, then it would have been more likely that he desired the same for the divorced believer.
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    Christians’ responsibility to the government
    (Africa International University, 2021-07) Maina Amos Ndieyira
    This study seeks to find out the original meaning of Romans 13:1–7 in context as it pertains to the issues of Christians’ submission to state authority. It specifically seeks to arrive at conclusions that will remove ambiguity from the understanding of a couple of phrases within the text, that seem unclear and problematic to understand and apply rightly without proper study. They include, for example, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν (Rom 13:1) “for there is no authority except from God, and the existing authorities are (literally, ‘have been’) appointed by God.” The aim is to arrive at a place where the African Christian will have a clear conscience before God in his/her dealing with the state, through a proper understanding and practice of his/her responsibility to the government. The findings have shown that the text is speaking about the Roman government authorities—the institution of government and individual leaders that had been put in place by God at that time. The submission commanded here is that of attitude, recognizing that the institution of government is ordained by God and the holders of those positions are His servants, and as such, voluntarily placing oneself under them. Though the text is not explicit in addressing if and when believers should resist, it neither commands unquestioning submission to specific requirements from the leaders. Since government is ordained by God, it is under him and the submission to it goes only as far as is consistent with God’s holistic will. This is also the case considering the biblical-theological context. The lesson drawn is that Christians should not see government as evil and naturally against God, but as God’s institution with a purpose for the good of the society. The Christians are, to support the government in all relevant ways and obey the leaders as far as they are doing what is right in God’s sight
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    toward a family relational model of African Christian ecclesiology
    (Africa International University, 2021-07) Akou Mateso
    The synodal meeting in Rome made a statement, “Africa is a continent where countless human beings are lying, as it were, on the edge of the road, sick, injured, disabled, marginalized, and abandoned. They are in dire need of Good Samaritans who will come to their aid.”1 This statement is a disgrace to the continent that has been described by Katongole as “overwhelmingly Christian.”2 It is an indication that there is something wrong, not only within the socio-cultural history, but also within the Christian consciousness of African peoples. To say it in plain terms, the peoples of Africa have adopted a new way of life characterized by love for self, for material things, and for freedom and privacy. They have abandoned their traditional way of life whereby love for personhood and for healthy human relations has always been prominent. Looking at the synodal statement against the statement that Africa is an overwhelmingly Christian continent raises more questions than answers, especially to the African Christian church. Of special interest is the question regarding its response to this socio-cultural pandemic which has left millions of people of every age and gender shocked and locked into perpetual prison of helplessness and hopelessness. This being just one concern among many others, this relational model of African Christian ecclesiology is conceived as an attempt to bring the African Christian church into fruitful dialogue with the worsening condition of mankind in the current socio-cultural history of African peoples, challenging and encouraging it live out its mission in faithfulness to the teaching of the gospel of Jesus Christ to the world. It is a call made to the African Christian church to be the Good Samaritan who will extend a hand of mercy to those in need, regardless of who, and where these are. But for this to happen, the African Christian church needs to re-define itself; it needs to shape its ecclesial life into the model of traditional African family life. Despite all its imperfections which could disqualify it from being a model for a credible and acceptable African Christian ecclesiology, traditional African family life has the pride of being the bedrock of genuine human concerns and relationships. It is believed that the African church’s ecclesial life that is modelled after the traditional African family life would quickly become a beacon of hope to the socially rejected, marginalized, and forgotten persons, and that it would restore them into the kind of life where they can as well experience God’s “shalom” in their lives. In brief, the African Christian church will be the kind of church that God wants for Africa, the kind that will be able to discharge its duties to the glory and honors of His Great and Holy name