Theses and Dissertations

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    A study on Conversion from Islam to Christianity among the Borana Women in Nairobi, Kenya with Implications for Christian Witness.
    (2014-05-23) Murumba, Pauline Cherop
    The Borana MBB women are converts from Islam to Christianity. The Borana in Nairobi originated from Isiolo, Moyale and Marsabit. Some of them have lived in Nairobi all their lives though their parents migrated from the rural area. The Borana are part of the wider Oromo people group. The dominant religion among the Borana is Islam but there are also minority Christians among them. This study is an attempt to understand the conversion process of the Borana MBB women living in Nairobi. It applies Rambo's model of understanding conversion with regard to the experiences of these women. The changes resulting from the conversion are also examined. This study employs the ethnographic research method to gain insight into the experiences of the Borana MBB women. Being a phenomenon that touches human behavior, the research has preferred this anthropological research method in order to establish what cannot be studied scientifically. For better understanding of this complex phenomenon, the study has used Kraft's worldview theory of relationships as the running theme together with Love's concepts of 'encounters'. Through the findings of this study, it has been established that the Borana MBB women mostly came to Christ after they faced some form of crisis in their lives at the personal, social and the supematurallevels. The agent who left the greatest impact in the life of the informant is the one who came into their life at the point of crisis. Power encounter greatly contributed to conversion through healing and deliverance from evil spirits. Upon conversion, the convert came not only to Christ but also to the body of Christ, the church. This called for a smooth transition that could reduce 'culture shock' to the new convert as was often experienced. Recommendations are made out of the findings with proposals that can be applied in ministry to the Borana Muslim women in particular and Muslims in general. There is need for better understanding of the specific needs of Muslim women in order to reach them better with the gospel of Christ. The MBB should be empowered to become an agent of the gospel of Christ in his family and community at large. This will only happen if she has proper follow up and sound discipleship that can strengthen the new convert.
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    A Missiological study of the Phenomenon of Spirit Possession among the Munyoyaya women in the Madogo location, Tana River district in Kenya :a Response to I.M. Lewis' theory of Deprivation
    (2014-05-22) Wang'ombe, Judy Wanjiru
    The Munyoyaya women are part ofthe larger Munyoyaya people group who inhabit the Tana River district in Kenya. They are a minority tribal group considered to be part of the Oromo language group. They are predominantly Muslims yet steeped in folk tendencies that are prohibited by orthodox Islam. This study attempts to examine one aspect of these folk tendencies as practiced by the Munyoyaya women. It seeks to understand their participation in the spirit possession cults in the Madogo location. It also evaluates 1. M. Lewis' theory of deprivation in relation to the context of the Munyoyaya women's participation. The study also aims at examining some missiological ways of cross-cultural Christian witness among the Munyoyaya women. This study is based on the cognitive anthropological perspective that is focused on the implicit aspects of a culture. Thus to describe the implicit aspects of the Munyoyaya women's cultural practice in the possession phenomenon, ethnographic research design is employed as a tradition of qualitative research. Data is collected using participant observation and ethnographic interviews with those involved in the possession sessions. The findings of this study reveal that the Munyoyaya women are majority of the participants of the possession cults. They participate for various reasons that include: economical, therapeutical, social, their pragmatic nature, spiritual and psychological factors. These factors, especially the spiritual and psychological factors, stem from the worldview of the Munyoyaya people that is basically supernaturalistically oriented. This provides a comprehensive outlook to possession cults that disprove Lewis' deprivation theory. He generally bases his theory on socioeconomical factors that attempt to explain participation in possession cults. In view of the findings recommendations are made that aim at effective cross-cultural Christian witness among the Munyoyaya women and Muslims in general. There is need for worldview studies that will aim at understanding the outward behaviors and implicit assumptions of people to be reached with the Gospel. It is also recommended that Muslims as people be distinguished from the ideological aspect of Islam. Lack of such a distinction has accounted for the much of the frustration experienced in Islamic mission fields.
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    Examination of Ordination of Women as Church Ministers and Leaders in East Africa Pentecostal Churches :a case study of Tharaka North District.
    (2014-05-21) Kaibiru, Albert Kathenya
    This study exarrunes the perceptions held by leaders in EAPC on women ordination and leadership. A qualitative study and data collected using face to face open ended interviews that were recorded and transcribed. The report reveals that, there is no known theological stand on the issue of women ordination. The church has not formulated any universal church doctrine that could be passed on to her members as an official church view. Much of what is being practiced is based on cultural inclinations and each chooses what to believe as a leader and passes it on in his area of jurisdiction.
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    Ordination of Women In The Episcopal Church of Rwanda
    (2014-05-16) Tabu, Veneranda
    The purpose of this study is to find out whether the ordination of women can result in the growth of the Episcopal Church of Rwanda. The second chapter is a study of the traditional teaching on women ordination, a study which includes the practice of Judaism, the Early Church, and Christianity today. In the third chapter, the cultural factors susceptible to affect women ordination are examined. In the fourth chapter, the biblical teaching regarding women ordination, there is an analysis of arguments for and against women ordination. Chapter five is the analysis of the data collected from the bishops, the pastors, the laymen, and the laywomen of the Episcopal Church of Rwanda. In the sixth chapter, recommendations for organizing seminars and workshops related to women ordination, for training women in theology, for ordaining women mature in faith and women whose husbands are dedicated Christians are given.
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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.