Nairobi Evangelical Graduate School of Theolgy (NEGST)
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Item an examination of Ephesians 1:3-14 with focus on our spiritual blessings and their implications for Christian living(Africa International University, 2021-07) Makokha Martha ChristabethIn Apostle Paul’s letter in Ephesians, Soteriology and Ecclesiology among others are the vital doctrines. Ephesians 1:3-14 pericope details the spiritual blessings that come from God’s redemptive plan and work which is accomplished in Christ. Paul praises God for his sovereign will, good pleasure, and the richness of his grace. He uses the word εὐλογητὸς (blessed) in praising God who is worthy to be thanked for his doings and ascribe glory to him alone. Also, implications of the study for Christian living are considered. According to the researcher, Paul mentions in Ephesians 1:3-14 six spiritual blessings all of which are found in Christ. He instructs that believers in Christ have been chosen (v.4), predestined to a divine adoption (v.5), redeemed (v.7), received the mystery of God’s will (v.9), received an inheritance beforehand (v.11 & 12), and been sealed with the promised Holy Spirit as eternal life’s security upon responding to God’s word (v.13 & 14). The exegetical method has been used to interpret the passage. God is described as active in the past, present and future where his loving purpose is seen in various ways. The grand plan of God for human salvation from the eternity past is revealed in this first chapter of Ephesians. The cosmic unity is enhanced through Christ who is the source of it. It is in him that the work on the Cross that brought us salvation was accomplished. It is because most people struggle to understand what spiritual blessings are that the writer purposed to research on it to bring some enlightenment. The relevance of this study to peoples' beliefs, values, attitudes, and practices and the church and community to help solve existing problems in the same regard, as well as its applications, are brought out.Item emerging Christianity in Kenya and its socio-political impact(Africa International University, 2021-07) Mwandaghina Heglon KitawiThe role of the Kenyan Church in politics is a topic of debate. This study focusses on three churches based in Nairobi, Kenya: Parklands Baptist Church, Daughters of Zion Ministry (which is under Jubilee Christian Church), and Karura Community Chapel. We investigate the impact of these examples of Kenyan Pentecostalism from a socio political standpoint. Paul Gifford, in his book Christianity, Politics, and Public Life in Kenya, charges Kenyan Christianity with abetting corruption and impunity. Churches have been co-opted by the ruling elite and have lost their prophetic voice. In this study, we do not set out to disapprove Gifford’s assertions about Kenyan Christianity and politics. We seek instead to amend his claims by proposing an alternative viewpoint with which to dissect the role of Christianity in politics and Kenya’s public life. This paper uses a neo Augustinian political lens with which to examine Gifford’s thesis and the three cases. Central to neo Augustinian political theology is that conviction that the Church is at its most powerful politically when it lives out its message faithfully. When the Church lives out its mandate in line with the Scriptures, when it mobilizes its congregants to live out Christian ideals, only then is its political potential unlocked.Item qualifications for overseers and deacons(Africa International University, 2021-10) Addisu Angedo Adilo1 Timothy 3:1–13 discusses the appointment of two categories of church leaders, namely, overseers and deacons. The passage stresses moral virtue over performance and abilities for one to be appointed as an overseer or deacon. It, of course, does not deduce roles and abilities are trivial for leadership ministry. Paul delineates the necessity of qualifications to participate in the specified leadership roles. The term ἐπίσκοπος, ‘overseer’ is mentioned in sundry places of the New Testament, and it is the same as ‘bishop’ or ‘elder.’ Eligible deacons, according to 1 Timothy 3:8–13, must have almost the same sort of virtues as the overseer. There is a natural continuity and connection between the two sections, vv.1–7 and vv.8–13. The term ὡσαύτως, ‘likewise’ in verse 8 ostensibly pinpoints that the criteria for an overseer and deacons are cognate. Even though Church management, teaching ministry, and hospitality are not explicitly associated with deacons, it does not mean that the deacons were not required to or did not have these qualifications. The term διάκονος, ‘deacon’ can be identified as a ‘servant’ or a ‘minister’ which, of course, does not suppose that the deacons were more into menial or physical service than leadership. In Titus 1:6–9, Paul expounds on a parallel list of qualifications for elders. The passage dominantly deals with men’s leadership, yet there is a plausible intrusion in 1 Timothy 3:11 that explicates regarding women or wives. The list of qualifications needs to be applied even in the contemporary church. It is anticipated that the church in Ethiopia will adhere to the qualifications presented in Timothy 3:1–13 and Titus 1:6–9 whenever they appoint church leaders. Appropriate appointment of Church leaders is very significant to give guidance concerning the spiritual life of the believers (to help believers to know how they ought to conduct themselves in God’s households, 1Ti 3:15) and thus enhance church growth (so that the body of Christ may be built up, Eph 4:12). The leaders reinforce the covenant community to comply with the divine precepts and keep orthodoxy and orthopraxy. Qualified leaders can bring a substantial impact on the church’s development. Exegesis on 1 Timothy 3:1–13 is crucial in probing the right scriptural solutions to the problem that has been troubling church leadership.Item debt-slavery laws(Africa International University, 2021-10) Katembo Syayichanza FabriceThe purpose of this work is to study Leviticus 25:35-46 in order to understand the motivation clauses. This work seeks to study the text in its literary context, and the conclusions revealed the importance of its motivation clauses and their relation to the debt-slavery laws. For instance, Leviticus presents clauses on which the Israelites are to base their obedience of the debt-slavery on the following motivations: “fear your God” (25:36, 43); “I am YHWH your God, who brought you out of the land of Canaan, to be your God” (25:38); and “For they are my servants, whom I brought out of the land of Egypt” (25:42). The study of Leviticus 25:35-46 points to two categories of motivation clauses. One of them deals with the name or the character of God, and others deal with the redemptive works of God. By unpacking the meaning of these clauses, the study leads to an understanding that God’s self-proclamation (e.g., “I am the Lord your God”) and his redeeming works (e.g., “who brought you out of Egypt”) were the basis on which Israelites were to respond with obedience to debt-slavery laws. In short, reverence of YHWH and obedience should be a result of who God is and what he has done. The knowledge of YHWH’s character and his divine works should compel His people to ethical behavior expressed in obedience to debt-slavery laws. If the above paragraphs were true with the OT people of God, then one should spend more time thinking on these categories: The nature of God and the works of God. This aspect would change one’s perspective on laws dealing with ethical issues. Wright argues that Israel’s ethical behavior was defined by the identity of their God Yahweh and God’s ‘initiative in grace and redeeming action’ (Christopher Wright: 2004, 23 30). This same pattern is found in the New Testament – God’s nature (Christ, God incarnated) and what he has done on the cross (redemption of sinners) are the basis on which New Testament believers should respond to the destitute in the Church (1 John 3:11-24; 5:13-21).Item Jesus’ model of discipleship as means for church growth(Africa International University, 2021-10) Muhati PaulI do not know of any church that does not desire growth, be it quantitative or qualitative and as a result we find all kinds of methods that are being used to achieve this goal. One of the key methods that majorities have embraced is the discipleship model that is found in the gospels and the application of this principle has been interpreted in different ways. The interesting fact is that the end result is not the same in these churches, as some claim to have mature and reproducing disciples of Christ, while others have a people who I will call religious but not really disciples of Christ. I have spent seven years working under different discipleship organizations, consequently, I developed a concern as to how the whole discipleship principle should be applied as well as interpreted. But with the Jesus model of discipleship the church should experience growth which is not numbers as many assume, or miracles, signs and wonders together with the prosperity aspect, but true followers of Christ who have the heart to help others reach that goal as well.Item an intertextual study of the Davidic covenant (2 Samuel 7:1–16//Ezekiel 34:23–31 and 37:15–28)(Africa International University, 2020-11) Lonu Budha VictorThis study focuses on the Davidic Covenant in 2 Samuel 7 and Ezekiel 34 and 37. The appearance of David in the text of Ezekiel raises the question of whether the text of Samuel might have influenced that of Ezekiel. The study thus undertakes a careful examination of these texts and argues that this is indeed the case. This influence is treated from literary, theological, and conceptual points of view. Following an exegetical study of the texts under consideration, an intertextual approach is adopted in this research. Intertextuality is the suitable methodology for this study since it enables one to establish connections between the texts of study. Its benefit for this study also resides in the fact that the text of 2 Samuel 7 is prior to that of Ezekiel 34 and 37. The influence of 2 Samuel 7 on Ezekiel 34 and 37 sheds light on our understanding of the significance of the Davidic ruler in Ezekiel. The Davidic Covenant is an important biblical concept; it encompasses YHWH’s plan not only for the Jewish people, but also for the whole of humanity. It also provides a model of leadership that pleases YHWH. Accordingly, the findings from the study will give room for application in African countries. Considering the implications of the study for the African context, the study will emphasize Jesus Christ as the fulfillment of the Davidic promises of Ezekiel 34 and 37. The African church today swears allegiance to Jesus as King while carrying out her prophetic mission within a fallen world filled with corrupt leadershipItem understanding the signs of the baptism in the holy spirit in Acts 2 and its implication for the contemporary church(Africa International University, 2021-10) Operu Brian Aikona NamusosoThe study of the Holy Spirit is one of the most neglected in our churches. This is because of the nature of the subject. The person of the Holy Spirit is very crucial in our Christian life and service. Therefore, this study seeks to try and explain the baptism in the Holy Spirit and show its implication to the church. This research is focused on finding the meaning of Acts 2 in context as intended by the author. This text is very important because it explains what happened on the day of Pentecost when the disciples were gathered together in Jerusalem. Understanding this text helps solve the misapplication or misunderstandings found in the Church. Also, it sheds light to some phrases and words that have brought about problems and leads to proper application. The results of this study have shown that the text is key in explaining the baptism in the Holy Spirit. It shows that the Spirit came upon the disciples and empowered them for ministry. Furthermore, it reveals that it is possible to receive the power that comes from the Holy Spirit. The text does not state this explicitly but provides a pattern that has been seen out rightly within the church. Hence, the believer and the Church should desire the baptism in the Spirit. The believer should trust in the workings of the Holy Spirit in their lives. In order to live a victorious Christian life. The study highlights the danger of misapplication of Scripture and shows that both opposers and proposers of the baptism in the Holy Spirit have to ensure that their teachings are in line with the word of God.Item the role of the church in empowering its members economically(Africa International University, 2021-10-23) Muthui Faith MusangiThe church has a God given mandate of holistic ministry. This entire project is an investigation on how the church can empower its members economically. The voice of the church in the economic space is not as loud as should, since it is generally perceived that the church should only concern itself with spiritual nourishment. How then can the church speak into the lives of its members economically? This research consists of the following components; the first chapter intently focusses on the objectives, purpose and methodology. Since this research uses the pastoral circle methodology, the following chapters systematically analyze and make sense of poverty in the church and its role therein. The second chapter reviews literature guided by the objectives of the research. It gives us a deeper understanding of the definition and current realities while observing the biblical basis for the church’s involvement in economic empowerment. The third chapter traces the theology of poverty in the Bible from the Old Testament to the New Testament. It goes on to intently look at poverty relief models in the Bible as well as models of the current times. The research found out that majority of the poor are Christians. Vices such as corruption and greed have led to the ever widening gap between the rich and the poor. God is concerned about the poor and he takes their side. The church must therefore take up its role of economic empowerment. This research therefore proposed normalizing economic empowerment conversations in the church. It also recommends innovation in development projects which are independent of external funding. Localization of development projects ensures longevity and greater impact in poverty eradication than funded projects. It ends with references used as well as relevant appendices.Item effects of divorce in the church(Africa International University, 2020-11-23) Simiyu Elias JumaThe church is expected to contribute to the stable marriage and the church needs to ensure it has placed measures in place that will reduce the rate of divorce as much as possible. The purpose of this study is to determine the effects of divorce in the selected churches of CITAM in Kenya. The research was guided by the following research questions: To what extent is divorce prevalent in Christ Is The Answer Ministries? To what extent do Biblical teachings influence the decisions for divorce for the members of Christ Is The Answer Ministries? What role does Christ Is The Answer Ministries play in the reduction of divorce in the church? What are the possible causes of divorce in Christ is the Answer Ministries? What are some of the ways to prevent divorce at Christ is the Answer ministries? The study adopted qualitative research methods to obtain in-depth information on the situation. The study used a descriptive research design and the target population of the research was 100 church members who have undergone the divorce, from which the researcher was able to obtain a sample of 27 participants through the Saturated sampling technique. The data was collected using interviews. The data was analysed using QDA miner lite 2.0.7. The data was presented using tables and charts. The recommendations: 1. The church needs to diversify means in which its members are empowered on how to embrace God’s teaching much more than their tradition or culture so that it doesn’t determine their day to day lives, to an extent of breaking the marital vows as the vows are more binding than the tradition. 2. The church members are aware of the biblical teaching that discourages them from divorce, the church needs to diversify means by which they live according to God’s word which is the pillar for every marriage. 3. The church needs to improve its premarital counseling as this is the building block of marriage and more importantly improve and provide support for the existing marriages. This can be done by coming up with structures to support troubled marriages, preaching on how to cultivate the existing marriages and families, and also recognizing the existence of divorcees in the congregation and intentionally walking with them without pointing fingers at them. Divorcees should also be allowed to serve in church since some of them are gifted and have a passion for ministry. The church should also intentionally have professional counselors who have experience in marital issues and who will not mislead those who come for help in the church. 4. The church needs to develop programs that can support the church members who find themselves in troubled marriages by coming up with counseling programs to be able to identify with the affected church members.Item the concept of jo-kang’ato among the luo of Kenya and its implications for Christian unity in the ecclesial life of the church in Africa(Africa International University, 2021-07) Adingo Hezron OtienoChristian unity in the ecclesial life of the Church in Africa is surrounded by a misunderstanding whose ramifications are endless disunity. While disunity among Christians remains a challenge to the Church in Africa decades after the departure of the Western missionaries who bequeathed it, it can be addressed through appropriate relationships arising from a proper understanding of Christian unity. This dissertation purposes to improve the understanding of Christian unity through the concept of jo kang’ato among the Luo of Kenya. A research question is posed to guide the study: Is there a relationship between the concept of jo-kang’ato among the Luo of Kenya with the relationship prescribed for Christians in the Scripture concerning ecclesial unity? A comparison between jo-kang’ato and Scripture was undertaken to establish the connection and ascertain the validity of the concept. The exegesis conducted on preselected passages and the Luo culture through interviews aided the process. Through purposive sampling, 40 village elders and 200 Church members drawn across different denominations among the target population participated in the study. The analysis of data demonstrated that a significant relationship exists between the concept of jo-kang’ato and the Scripture. The results indicate that indeed, the concept of jo-kang’ato through its unity enhancing ideals enriches the understanding of Christian unity in the ecclesial life of the Church in Africa. The study could be extended further with the help of a quantitative research method to ensure a bigger sample size leading to a more generalised view of the concept.