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Item The concept of power or authority in Jeremiah 22:1-9, 13-23 with implications for Africa(2014-05-09) Katho, BungishabakuGod 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.Item The effectiveness of discipleship methods used by the Life Challenges Africa for discipling of MBBS: its implication to mission(2014-04-10) Kivuva, Jacob MLife Challenge Africa is a resource and development centre that promotes Muslim discipleship programs for MBBs. It has been in operation for the last thirty one years. This research sought to evaluate the effectiveness of the methods which Life Challenge Africa uses in its discipleship programs of MBBs and its implications to mission work. The researcher interviewed nine leaders and nine disciples with Muslim background context who were his main source of information for this work. The research designed from research question which guided him in his research for this study. The scales of 1-5 where one represents the most effective method and five represents the least ineffective method were used to determine the effectiveness of the methods. It was found out from the result that individual discipleship, bible study and listening to bible stories were methods which were highly valued and this showed that they were highly favored by both the MBBs and the disciplers in L.C.A. But still there were challenges which came out clearly from the respondents. The challenges include limited numbers Of disciples, lack of training materials and poor attendances were pointed out. Therefore, the research showed that L.C.A. need to give more attention on meeting the need of more disciples, finances to buy more materials and encourage the disciples to improve on their class attendance. It should also maintain the spirit of disciplining of MBBs, if we need the MBBs to be established in the Christian truth and also become disciplers of the same.Item The Planting of a Church in Africa: the place and Role of the Afridan in the Missionary Enterprise of the Africa Inland Mission at Mulango DCC 1900- 1985(2014-04-09) Mutua, Mike MulwaThe writing of the history of Christianity in Africa has for a long time been presented as the account of white missionaries and their activities in this savage ridden Dark continent. This approach tends to account for the success of the church planting endeavors to the commitment, sacrifice and dedication of the white persons. Other factors contributing to this growth have been treated as secondary, actually supplementary to the efforts of the missionaries. The past half a century has however seen the birth and quick development of a second approach to African historiography. This second school is called the nationalistic approach that seeks to write the history of the church in Africa, telling the story with an African bias. The proponents of this approach appear to delight in exposing the weaknesses of the missionaries while presenting the African contribution as the sole key to the success story of the evangelization of Africa. Had the African not participated, the church would not have been planted in Africa. This paper subscribes to an approach that begins with the conviction that the work of winning the world for God has a divine initiative. It is God's agenda that is executed by Him through human tools. This approach therefore seeks to make an inquiry into the means through which the witness to the kingdom was carried out. Attention is given to all factors at play, human and otherwise, giving credit where it deserves. This paper attempts to tell the story of the church of Mulango utilizing the rich resource of oral history, relying heavily on the memories of the first generation Christians, their immediate relatives and acquaintances. Since those with this information are rapidly passing on, this thesis puts into written form that story thereby preserving it. Towards that end the introduction states the purpose and the significance of this task while the first chapter reviews some of the relevant literature. The next four chapters tell the story of the church at Mulango. The second chapter looks at the traditional and cultural life of the Akamba of Mulango before the missionary invasion followed by a trace of the path of the gospel to Mulango in the third chapter. The fourth chapter takes a look at the perceived and expressed contributions of the Africans in the particular areas of discipleship, education, administration and evangelism. The nature of the transition process from the missionaries to African leadership is discussed in chapter five, after which lessons, recommendations and conclusions are offered in the last chapter.Item The concept of power or authority in Jeremiah 22: 1-9, 13-23 with implications for Africa.(2013-09-25) Katho, BungishabakuGod 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.