Thursday, 1 October 2026

THE NATURAL TENDENCY TO SHOW INTEREST IN THE OPPOSITE SEX.

THE NATURAL TENDENCY TO SHOW INTEREST IN THE OPPOSITE SEX.

Interest in the opposite sex is, for many people, a natural biological and social tendency. 

It is part of human nature and can manifest in different ways, including simple greetings, appreciation, friendship and, in some cases, romantic or sexual attraction.

 Although this natural tendency is influenced by culture, beliefs and laws, unnecessarily restricting ordinary, respectful interactions can deprive people of the simple satisfaction that comes from positive human connections, making social relationships less natural and enjoyable. 

 Sometimes, the interest is neither sexual nor an intention to establish a friendship, let alone a long-term relationship. It may simply be the desire to say hello and enjoy the satisfaction that comes from receiving a positive response. 

Unfortunately, many people have been conditioned to interpret greetings from the opposite sex as expressions of sexual interest. 

 Christians, who should set an example of kindness, love and good conduct towards all people, should be particularly mindful of how they respond to ordinary greetings.
 Yet, some Christians treat even casual greetings from the opposite sex as potential sources of moral contamination or threats to their righteousness. 

This approach can unnecessarily complicate otherwise simple human interactions. 

 When people fail to respond positively to casual greetings, particularly in neighbourhoods, workplaces and other social settings, they can make ordinary interactions unnecessarily difficult. 

This is especially noticeable when people are unmarried or when their spouses are not present. 
However, even when both spouses are present, responding positively to ordinary greetings can contribute to a pleasant and welcoming social environment.

 There is a difference between maintaining appropriate boundaries in relationships and treating every interaction with the opposite sex as a potential moral threat. 

We can uphold our personal values, remain faithful in marriage and maintain appropriate boundaries without making ordinary greetings uncomfortable. 

 Human relationships do not always have to lead to friendship, romance or sexual attraction to be meaningful.

 Sometimes, a simple greeting, a warm response and mutual respect are sufficient to make someone's day better.

 Elijah Mutua Kirima
 Pastor and Social Worker.
 THE WORD OF GOD IS THE WILL OF GOD

Wednesday, 30 September 2026

A PROPOSED PROFESSIONAL DEMOCRACY MODEL FOR KENYA AND BEYOND.

A PROPOSED PROFESSIONAL DEMOCRACY MODEL FOR KENYA AND BEYOND

 A Framework for Competence, Accountability, Citizen Participation and Peaceful Leadership Transition 

 By Elijah Mutua Kirima 

Social Worker 

 INTRODUCTION 

 Democracy continues to evolve as societies search for ways to achieve competent leadership, political stability, accountability, economic development and peaceful coexistence. 

While electoral democracy gives citizens the opportunity to choose their leaders directly, the cost of elections, political divisions, corruption and the challenges of effective public administration raise important questions about how democratic institutions can be improved. Kenya and other countries could explore an alternative model of democracy in which recognized professional bodies play a formal role in selecting national and local leaders, subject to constitutional safeguards, public participation and accountability. 

 I propose a Professional Electoral College Model of Democracy, an institutional framework in which professional representation, rotational leadership and citizen participation are combined to explore an alternative approach to public governance.

 The purpose would not simply be to change who elects leaders, but to examine how society can distribute leadership responsibilities, encourage professional competence and protect the public interest. 

1. THE PROPOSED STRUCTURE OF GOVERNMENT

 The model would explore the possibility of replacing direct popular elections for certain offices with a constitutionally established electoral college comprising representatives of recognized professional bodies.

 A. The Executive: Rotational Professional Leadership Different professional bodies would take turns nominating and selecting the national executive leadership under a predetermined constitutional framework. The chairperson of the body whose turn it is could be eligible for nomination as President, subject to independent vetting and approval by the electoral college. The President would appoint a Cabinet and form the executive, subject to constitutional requirements, legislative scrutiny and public accountability. 

 B. The Legislature: Professional Representation and Lawmaking A separate electoral college could select or nominate representatives responsible for parliamentary leadership, including the National Assembly, Senate and county assemblies. However, the legislature would need to remain independent of the executive, with its own procedures for lawmaking, oversight, representation and approval of public expenditure. Citizens would retain constitutionally protected opportunities to influence legislation. 

 C. County Administration: Decentralized Professional Leadership A separate system could provide for professional participation in county administration, with county-level electoral colleges selecting or nominating qualified administrators. County governments would retain their constitutionally defined responsibilities, while citizens would participate in determining local priorities and monitoring public services. 

2. HOW THE PROFESSIONAL ELECTORAL COLLEGE WOULD WORK

 The electoral college could comprise representatives from legally recognized professional bodies, with eligibility determined by transparent and publicly available criteria. Potentially represented professions could include:
 * Law and justice. 
 * Medicine and public health. 
 * Engineering and technology. 
 * Education and research. 
 * Agriculture and environmental sciences.
 * Social work and community development. 
 * Economics, finance and business.
 * Public administration and governance.

 Professional bodies would nominate representatives through independently supervised internal elections. 

The electoral college would then undertake its constitutional responsibilities under publicly established rules. 

 To prevent any one profession from dominating the system, representation would need to reflect an agreed balance of professions, regions, gender and other relevant considerations. 

 3. ROTATIONAL LEADERSHIP 

 The proposed model would introduce a predetermined rotation of professional bodies in the selection of national leadership. Each participating professional body would have an opportunity to take part in leadership selection according to a publicly established schedule.

 Leadership would be exercised for a constitutionally prescribed term, with clear limits on reappointment. 

 Rotation would apply to eligibility for leadership, not an automatic entitlement to the presidency. 
Every nominee would still have to meet the same constitutional standards, pass independent vetting and obtain the required approval. This arrangement would also need provisions for circumstances in which a professional body fails to nominate a qualified candidate or loses its legal recognition. 

 4. THE ROLE OF CITIZENS 

 Although this model proposes reducing or replacing direct voting for certain offices, citizens must remain central to democratic governance. Their participation could include: 
 * Public consultations before major government policies and projects. 
 * Community participation in county and national development planning. 
 * Public hearings on proposed legislation and government appointments.
 * Citizen petitions, complaints and independent reporting of rights violations. 
 * Public access to government budgets, expenditure and performance reports. 
 * Constitutional mechanisms for removing leaders who violate their responsibilities. Citizens should also have a meaningful way to challenge the electoral college, including through independent institutions and the courts. 

 5. ACCOUNTABILITY AND THE FIGHT AGAINST CORRUPTION

 The model would require strong institutions to ensure that professional leadership does not become another avenue for political patronage or private interests. 

 An independent electoral commission could supervise professional elections and the electoral college. Independent audit institutions, courts, anti-corruption agencies and human rights institutions would retain their constitutional independence. 

 All public officials would be subject to asset disclosure, conflict-of-interest rules, transparent procurement, independent audits and lawful investigation. 

 Professional bodies would also need enforceable ethical standards, disciplinary procedures and public reporting obligations. 

6. POTENTIAL ADVANTAGES AND IMPORTANT QUESTIONS

 | Potential advantage | Important consideration | | --- | --- |
 | Reduced reliance on expensive nationwide campaigns for selected offices.
 | The cost of maintaining and supervising professional electoral colleges must also be considered. 

 | | Greater emphasis on professional experience in leadership selection. 
 | Professional qualifications alone do not establish political accountability or leadership suitability.
 | | A predetermined leadership rotation.
 | Rotation must not become an entitlement to public office regardless of merit or public confidence.
 | | Potential reduction in election-related political competition.
 | Conflicts could shift from public elections to competition within professional bodies.
 | | Greater opportunities for professional participation in governance. 
 | Informal workers, unemployed people and citizens outside professional associations must not be excluded. 
 | | More structured leadership succession. | The system must preserve citizens' ability to hold leaders accountable and change the direction of government. 
 

|A fundamental constitutional safeguard The proposed model would represent a significant departure from direct popular elections.

 Its legitimacy would therefore depend on whether citizens retain meaningful political rights, including the right to participate in public affairs,
 challenge decisions and seek constitutional remedies.
 Any implementation in Kenya would require careful consideration of the existing Constitution and the protections it guarantees. 

7. A POSSIBLE PATH TO IMPLEMENTATION

 Rather than immediately replacing the existing electoral system, the model could first be developed as a constitutional research proposal. 

 1. National professional dialogue: Invite professional associations, universities, constitutional experts, civil society and ordinary citizens to examine the model.

 2. Comparative research: Examine electoral colleges, professional representation, rotational leadership and other forms of indirect elections in different countries, identifying both their benefits and limitations.

 3. A pilot for non-elective appointments: Explore professional participation in the selection of certain public boards or advisory bodies, where constitutionally permissible.

 4. Constitutional review: Assess the compatibility of any proposed changes with democratic principles, fundamental rights, devolution and the sovereignty of the people. 

 5. Public evaluation: Establish measurable criteria for assessing transparency, costs, representation, accountability and public confidence before considering any broader reform. 

CONCLUSION: RETHINKING HOW SOCIETY CHOOSES ITS LEADERS

 The future of democracy deserves continuous examination. 
The relationship between professional competence, public participation, political accountability and peaceful leadership succession is an important subject for national and international discussion. The proposed Professional Electoral College Model seeks to explore whether professional bodies could assume a greater role in leadership selection while citizens retain meaningful influence over government. Its central challenge is to reconcile professional representation with political equality. 

A system that values professional expertise must also protect the voices of people who do not belong to professional associations. Rather than treating the elimination of direct voting as an established solution to electoral conflict, this proposal invites citizens and professionals to examine whether alternative methods of selecting leaders can meet democratic standards while addressing the costs and difficulties associated with existing systems. 

 A democracy's success should be assessed not only by how leaders are selected, but also by how they exercise power, protect citizens' rights and remain accountable to the people they serve. 

 Elijah Mutua Kirima 
Social Worker 
THE WORD OF GOD IS THE WILL OF GOD

Monday, 28 September 2026

THE IDEALS OF THE TEN COMMANDMENTS EXISTED BEFORE OFFICIALLY GIVEN.

THE IDEALS OF THE TEN COMMANDMENTS EXISTED BEFORE OFFICIALLY GIVEN; 

 The Bible contains several passages showing that the moral principles later expressed in the Ten Commandments were already recognized, practised or understood before God gave the commandments to Moses at Mount Sinai

 (Exodus 20:1–17).

 Some passages explicitly mention particular commandments, 
while others demonstrate that people were already held accountable for conduct that the commandments would later prohibit.

 It is important to distinguish between the existence of these moral principles before Moses and the formal giving of the Ten Commandments to Israel. 

 1. Biblical evidence before Moses 

 1. The prohibition against murder Genesis 4:8–11 — Cain murdered his brother Abel. God confronted Cain and held him accountable for shedding innocent blood, long before the Ten Commandments were given. Genesis 9:5–6 — God declared that whoever sheds human blood would be held accountable because human beings were made in His image. This was after the flood but centuries before Moses. 

 2. The prohibition against adultery Genesis 20:3–9 — When Abimelech took Sarah, God warned him in a dream that he was as good as dead because she was another man's wife. Abimelech also acknowledged that God would not allow him to commit a great sin. Genesis 39:7–9 — Joseph refused his master's wife's advances, asking, "How then can I do this great wickedness, and sin against God?" This demonstrates that adultery was already understood as sinful before Sinai. 

 3. The recognition of the Sabbath Genesis 2:2–3 — God blessed and sanctified the seventh day after completing creation. Exodus 16:22–30 — Before the Ten Commandments were formally given at Sinai, God instructed the Israelites to observe the Sabbath. He rebuked those who went out to gather manna on the seventh day. These passages establish that the seventh day was already set apart before the formal giving of the commandments.

 4. The prohibition against stealing Genesis 31:19, 30–32 — Laban accused Jacob's household of stealing his household gods. Although the passage concerns an accusation rather than a direct divine command, it demonstrates that theft was already recognized as wrongful conduct. Genesis 44:8–9 — Joseph's brothers acknowledged the seriousness of stealing when they defended themselves against the accusation of taking Joseph's silver cup. 

 5. The prohibition against idolatry Genesis 35:2–4 — Jacob instructed his household to put away their foreign gods before going to Bethel. They surrendered their idols, which Jacob buried. This demonstrates that the worship of other gods was already an issue addressed within the family of Jacob before the commandments were given at Sinai. 

 6. The recognition of God's commandments and laws before Moses Genesis 26:4–5 — God spoke of Abraham's obedience, saying: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." Particularly significant This is one of the clearest passages supporting the idea that God's commandments, statutes and laws existed in some form before Moses. However, it does not specify that Abraham possessed the exact Ten Commandments as later written on the stone tablets.

 7. Sin and moral accountability before the law of Moses Genesis 4:7 — God warned Cain that sin was crouching at his door and that he needed to master it. Romans 5:13–14 — Paul explains that sin was in the world before the law, and that death reigned from Adam to Moses. Romans 2:14–15 — Paul explains that Gentiles who do not have the written law can nevertheless do things required by the law, with their consciences bearing witness. These passages support the broader biblical principle that moral accountability did not begin with the giving of the Ten Commandments. 

 THE GREATEST COMMANDMENT EXISTED IN OLD TESTAMENT:

 Deuteronomy 6:4-5 [4]Hear, O Israel: The Lord our God, the Lord is one. [5]Love the Lord your God with all your heart and with all your soul and with all your strength. Leviticus 19:18 [18]“ ‘Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the Lord.

 NEARLY ALL ELEMENTS OF THE LORD'S PRAYER WERE KNOWN IN ISRAEL LONG BEFORE JESUS: 

 1 Chronicles 29:10-13 
[10]David praised the Lord in the presence of the whole assembly, saying, “Praise be to you, Lord,     the God of our father Israel,     from everlasting to everlasting. [11]Yours, Lord, is the greatness and the power     and the glory and the majesty and the splendor,     for everything in heaven and earth is yours. Yours, Lord, is the kingdom;     you are exalted as head over all. [12]Wealth and honor come from you;     you are the ruler of all things. In your hands are strength and power     to exalt and give strength to all. [13]Now, our God, we give you thanks,     and praise your glorious name. 

Psalm 51:1 [1]Have mercy on me, O God,     according to your unfailing love; according to your great compassion     blot out my transgressions. 

 GOD IS THE BUILDER OF EVERYTHING:


 Hebrews 3:1-6 [1]Therefore, holy brothers and sisters, who share in the heavenly calling, fix your thoughts on Jesus, whom we acknowledge as our apostle and high priest. [2]He was faithful to the one who appointed him, just as Moses was faithful in all God’s house. [3]Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. [4]For every house is built by someone, but God is the builder of everything. [5]“Moses was faithful as a servant in all God’s house,” bearing witness to what would be spoken by God in the future. [6]But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory. 

 SINCE LONGTIME, GOD DESIRES THAT WE DIFFERENTIATE HIS WILL FROM TRADITIONS OF MEN.

 Isaiah 29:13 [13]The Lord says: “These people come near to me with their mouth     and honor me with their lips,     but their hearts are far from me. Their worship of me     is based on merely human rules they have been taught. Mark 7:8-9 [8]You have let go of the commands of God and are holding on to human traditions.” [9]And he continued, “You have a fine way of setting aside the commands of God in order to observe your own traditions! 

 ELIJAH MUTUA KIRIMA 
 PASTOR 
 THE WORD OF GOD IS THE WILL OF GOD.

Saturday, 26 September 2026

ALWAYS TRY NOT TO HURT A PERSON'S CONFIDENCE.

ALWAYS TRY NOT TO HURT A PERSON'S CONFIDENCE 

 Our words have an effect on the people we speak to.

 Whether they are our family members, friends, classmates, church members, neighbours, colleagues, or others, 
our words can either give people the confidence to try again, do better, and keep growing—or make them afraid to try at all. 

 Let us therefore always try not to hurt a person's confidence.
 When someone makes a mistake, we should be careful about how we respond.

 Instead of saying, 
"You never understand anything," or "You never do anything right,"

 we can say, "Let us look at this again. Where do you think things went wrong?" 

 The goal should be to correct the behaviour, decision, or action—not to condemn the person. 

 CORRECT WITHOUT HUMILIATING.

  Our general attitude and purpose should never be to shame or humiliate other people. That is neither constructive nor loving. 

Our aim should be to help the other person become better and learn how to do things the right way. 

 Where possible, correct a person privately rather than embarrassing them in front of others. 

Listen attentively. 
Do not shout. 
Give the person an opportunity to explain what happened. 
 Instead of saying: 
 "You are always careless." 
 Say:
 "I know you can do better. Let us see what went wrong." 

 Instead of:
 "You are weak in this area." 
 Say: 
 "This is an area where you can improve."

 Instead of: 
"You are careless." 
 Say: "Try taking more care next time." 

 These may seem like small differences in words, but words can leave a lasting impression on a person's mind and heart.

 CORRECTION IS NOT CONDEMNATION.

  There is an important difference between correcting someone and condemning them. 

 Correction says:
 "What you did was not right. Let us identify what went wrong and find a better way to do it." 

 Condemnation says: 

 "There is something wrong with you. You are hopeless, careless, useless, or incapable." 

 Correction focuses on behaviour, decisions, and actions. 

Condemnation turns a person's mistake into a judgment about their identity and worth. 

 For example: 
 Wrong : "You never get anything right."
 Right : "This part needs to be corrected. I believe you can improve it." 

 Wrong : 
"What is wrong with you?" 
Right: 
"What happened here? Help me understand, and let us work out how to do it better."

 Wrong : 
"You are incapable." 
Right : 
"This may be difficult for you at the moment, but with practice you can improve." 

 A person may have made a mistake without being a mistake. 

 A person may have failed without being a failure.

 A person may have done something wrong without being worthless. 

 OUR WORDS CAN BECOME AN INNER VOICE.

  We should remember that the words we repeatedly speak to people can become part of the way they see themselves.

 A child who is constantly told, "You are useless," may eventually begin to believe it.

 A worker who is continually told, "You can never do anything right,"
 may eventually lose the courage to try. 

A student who is repeatedly reminded of their weaknesses may become afraid of making another attempt.

 But encouragement can have the opposite effect.
 "Try again." 
 "I know you can improve." 
 "Let us work on this together."
 "You made a mistake, but you can learn from it." 
 "I believe you can do better."

 Such words can help build confidence, courage, resilience, and a willingness to keep learning.

 This does not mean that we should ignore wrongdoing or avoid difficult conversations. 

People need correction, accountability, and sometimes firm boundaries. 

• But firmness does not require humiliation, 
• And accountability does not require destroying a person's dignity.

 BIBLICAL CORRECTION SHOULD RESTORE AND BUILD.

The Bible gives us a beautiful principle for correcting others: 

 "Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently." — Galatians 6:1 

 Notice the word "restore." The purpose is not to crush the person but to help them return to the right path. 

 Paul also says:
 "Speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ." — Ephesians 4:15

 Truth is necessary, but it should be spoken in love.

 Love should not prevent us from telling the truth, 
and truth should not become an excuse for cruelty. 

 Jesus similarly taught that when a serious matter must be addressed between believers, the first step should be private:

 "If your brother or sister sins, go and point out their fault, just between the two of you." — Matthew 18:15 

 This gives us an important principle: correction should seek improvement, while condemnation seeks to pronounce judgment on the person. 

 LET US HELP PEOPLE BELIEVE THEY CAN GROW.

  In our families, churches, schools, workplaces, communities, and friendships, let us become people who help others develop confidence, courage, responsibility, and the attitude that they can learn, improve, and make progress in life. 

 Let our words communicate: 
 "What happened needs to change—but you are still valuable." 

 "You made a mistake—but you can learn from it." 

 "You did not do this well—but you can improve." 

 "Let us identify what went wrong and find a better way." 

 We should correct mistakes without destroying confidence. 

 We should tell the truth without humiliating people. 

 We should hold people accountable without treating them as worthless. 

 And whenever possible, let our correction leave the person thinking: 

 "I need to do better—and I believe I can." 

 That is the kind of correction that can produce accountability without humiliation, truth without cruelty, and growth without destroying confidence. 

 Our words can become the inner voice that shatters a person—or the voice that encourages them to:
rise,
 try again, 
believe in themselves, 
and become better. 

Let us choose our words carefully. 

 Elijah Mutua Kirima.
 Pastor and Social Worker 
THE WORD OF GOD IS THE WILL OF GOD.

Friday, 25 September 2026

HEALING FROM THE EFFECTS OF POVERTY AND PRACTICAL STEPS OUT OF IT.

 

HEALING FROM THE EFFECTS OF POVERTY AND PRACTICAL STEPS OUT OF POVERTY

Childhood poverty can leave effects that continue into adulthood. Persistent economic hardship may affect education, health, psychological well-being, confidence, decision-making, relationships and access to opportunities. Financial scarcity and chronic stress can consume mental and emotional resources, making it more difficult to plan, solve problems and make sound decisions.

Poverty can also become intergenerational. Children growing up in disadvantaged circumstances may inherit not poverty itself, but circumstances that make poverty more likely: limited education, weak social networks, poor health, restricted opportunities, harmful experiences and patterns of thinking or behaviour developed in difficult environments.

HEALING FROM THE EFFECTS OF POVERTY

Healing therefore has to go deeper than putting food on the table. People need their dignity, hope, confidence and capacity to make decisions restored.

The Bible teaches that God is concerned with the whole person. Jesus came to proclaim good news to the poor and freedom to those who are oppressed (Luke 4:18). Scripture also calls believers to renew their minds rather than remain prisoners of old patterns (Romans 12:2).

A person who has grown up hearing, “You can never amount to anything,” may need more than financial assistance. They may need encouragement, education, counselling, mentoring, healthy relationships and opportunities to discover that their circumstances do not have to determine their future.

This does not mean blaming people for poverty. Neither does it mean pretending that poverty is simply a matter of attitude. Poverty can be produced and reinforced by circumstances beyond an individual's control. But human beings can learn, change and grow. Proverbs 4:23 reminds us to guard the heart, while Proverbs 24:3–4 connects a flourishing household with wisdom, knowledge and understanding.

Healing may therefore involve breaking harmful beliefs, developing healthy habits, dealing with trauma and chronic stress, rebuilding relationships, learning to make decisions, and recovering hope. The goal is not merely to survive poverty but to become capable of building a different future.

PRACTICAL STEPS OUT OF POVERTY

Healing should be accompanied by practical action. Faith does not call us merely to pray for change while refusing to take responsible steps. James 2:15–17 reminds us that genuine faith responds to practical human needs.

Education and useful skills are important because they can increase access to employment and income-generating opportunities. Financial literacy can help people learn budgeting, saving, responsible borrowing, managing risk and making informed financial decisions. Proverbs 21:5 teaches the value of diligent planning.

People also need opportunities, not merely advice. Skills training should be connected to actual markets, employment, entrepreneurship and productive work. Where possible, people should be connected to employers, customers, mentors, professional networks and institutions that can open doors.

Social connections matter. A person may have ability but lack information, recommendation, mentorship or access to opportunity. Ecclesiastes 4:9–10 reminds us of the strength that comes when people work together.

Families and communities can therefore become bridges to opportunity. Churches and community organizations can provide mentorship, counselling, skills development, networking, small livelihood initiatives and referrals to employment and markets.

FROM RELIEF TO RESTORATION

There is a place for emergency assistance—food, shelter, healthcare and other immediate needs. But compassionate service should, wherever possible, move from relief to recovery, from recovery to empowerment, and from empowerment to sustainable independence.

The biblical picture is not of people remaining permanently dependent upon others. It is of people being restored to dignity, responsibility, productive work and the ability to contribute to the well-being of others (Ephesians 4:28; 2 Thessalonians 3:10–12).

Breaking the effects of poverty therefore requires both healing and opportunity: healing the wounds that poverty may have produced and creating practical pathways through which people can learn, work, earn, save, build, participate and eventually help others.

One person's restoration can become another person's opportunity. The person who was once helped may eventually become the person who helps another.

Poverty may influence a person's beginning, but it does not have to determine the whole story. With God's grace, wise choices, supportive relationships, knowledge, skills and genuine opportunities, individuals, families and communities can move from survival toward dignity, stability and productive participation in society.

ELIJAH MUTUA KIRIMA
Pastor and Social Worker
THE WORD OF GOD IS THE WILL OF GOD.

THE GREATEST MISSING INGREDIENT: LOVE

THE GREATEST MISSING INGREDIENT: LOVE 

 Perhaps one of the greatest things lacking in our world is not knowledge, money, technology, or resources, but love—the kind of love that makes us genuinely care about other people, their property, their needs, their dignity, and their future.

 Many everyday problems—waste, neglect, exploitation, indifference, conflict, and injustice—are ultimately connected to a shortage of genuine love and the failure to treat what belongs to others, and other people themselves, with the same care we expect for ourselves. 

 Consider some of the simple issues of love that people struggle with every day: 

 When it is not yours—perhaps a rented car, a rented house, or another item—how do you use it? How much do you care for it? Simple things like firewood you did not go to collect, electricity and water you did not pay for, food you did not buy, and other household items you did not purchase: do you handle them with the same care you would if you had bought them with your own money? 

 Office equipment and public utilities: do you care for them as much as you would care for what belongs personally to you? 

 The way you treat others: is it the way you would want to be treated if you were in their circumstances? 

 When others fail or make mistakes, how do you feel about them, and how do you handle them? Is it exactly how you would want to be handled if you were the one who failed? 

 When you are in need, how would you love to be treated? And when others are in need, how do you treat them?

 Internationally, when we say, “my country” and “my citizens,” do we also care about people of other countries and treat them with the dignity, fairness, and concern that we expect for ourselves? 

 Perhaps the most urgent issue before humanity is therefore the love issue. 

 If we genuinely loved our neighbours, we would care about what belongs to them. 

We would care about public resources. 

We would not rejoice in another person's failure.

 We would show compassion when someone is in need. 

We would seek justice not only for ourselves, but also for others. 

We would extend the same concern beyond our families, communities, and nations. 

 Love does not merely mean having good feelings toward people. Love changes how we behave toward them. 

 Jesus gave us a simple principle that could transform families, workplaces, communities, nations, and international relations: 

 “Do to others as you would have them do to you.” — Luke 6:31

 Perhaps what our world needs most is not another complicated formula, but a return to this simple command: love others as we would want to be loved, and treat others as we would want to be treated. 

 The greatest missing ingredient may be love—and the greatest opportunity for change may begin with each one of us. 

 ~ Elijah Mutua Kirima
 Pastor and Social Worker
 THE WORD OF GOD IS THE WILL OF GOD.

Tuesday, 22 September 2026

WHAT WOULD A LIVED REALITY OF THE UNGA 81 THEME LOOK LIKE?

 WHAT WOULD A LIVED REALITY OF THE UNGA 81 THEME LOOK LIKE?


“Restoring Trust, Managing Transformation: A United Nations That Delivers for All.”


The theme of the 81st Session of the United Nations General Assembly comes at a time when the world needs to ask an important question:


What would this theme actually look like if it became a lived reality for ordinary people?


The United Nations has extraordinary advantages. It is an organization created by the nations of the world. It brings together 193 Member States, with each having one vote in the General Assembly.


Its membership includes many of the world's most powerful nations. It brings together diplomats, scientists, humanitarian workers, development experts and professionals in virtually every major area of human life.


It has also repeatedly expressed the collective commitment of nations to pursue peace, development, human rights, equality and a better future for humanity.


Yet the UN operates within a difficult international environment.


Some Member States are involved in wars or serious international tensions. Conflicts continue in different parts of the world. Many people remain trapped in poverty and insecurity. The United Nations does not have its own standing military or police force through which it can simply impose decisions upon sovereign states.


It must work largely through the cooperation and decisions of Member States.


It must encourage nations to change course.


It must negotiate.


It must build consensus.


And consensus can take time.


This is not necessarily a weakness of the United Nations alone. It also reflects the international system the UN was created to serve: sovereign nations with different interests, histories, political systems, resources and perceptions of security.


Therefore, restoring trust cannot mean promising that the UN will suddenly become a world government capable of commanding every nation.


It can mean making multilateral cooperation more effective, fair, transparent and practical, so that nations and ordinary people can see the value of working together.

WHAT WOULD PEOPLE ACTUALLY SEE?


If the theme becomes a lived reality, the success of the 81st Session should eventually be visible beyond the UN headquarters.


A person should be able to ask:


Has my community become safer?


Has my family gained greater access to food, water, healthcare, education and economic opportunity?


Are conflicts being prevented before they become wars?


Are civilians better protected when wars occur?


Are countries that make commitments being encouraged and supported to implement them, with progress reported transparently?


Are poorer nations receiving meaningful opportunities to develop rather than remaining permanently dependent on assistance?


Are young people being prepared for the future economy rather than being educated without realistic pathways into productive work?


Is technology being used to reduce inequality rather than deepen it?


These are the kinds of questions that can turn an international theme into a lived reality.

FROM RESOLUTIONS TO RESULTS


One important transformation would be to strengthen the connection between international decisions and measurable results.


Major international commitments should increasingly answer five questions:


What has been agreed?


Who is responsible?


What resources are available?


By what date should progress be demonstrated?


How will the world know whether meaningful progress has been made?


The President of the 81st General Assembly has emphasized that restoring trust requires both delivery and reform, and that concrete results are necessary to demonstrate that the Organization effectively serves the world's people.


This does not mean turning every international problem into a simple numerical target. Some problems require years of diplomacy, institution-building and cooperation.


But the world should be able to distinguish between:


a promise,


a plan,


implementation,


and an actual result.

PEACE WOULD MEAN MORE THAN WAITING FOR WAR


A United Nations that delivers for all would increasingly be judged not only by how it responds after war begins, but also by how effectively international cooperation helps prevent conflict.


The UN's role can therefore include early warning, mediation, preventive diplomacy, peacebuilding, humanitarian preparedness and dialogue between societies before disagreements become armed conflicts.


The objective would not be to remove legitimate differences between nations.


It would be to strengthen mechanisms through which differences can be managed without violence.


Where war nevertheless occurs, important measures of progress include whether civilians are protected, humanitarian assistance reaches those who need it, international humanitarian law is respected and credible pathways toward negotiated solutions remain open.


Peace, security and justice are central to the programme of the 81st session.

THE POWERFUL AND THE WEAK MUST BOTH HAVE A STAKE


Restoring trust will also require confidence that international cooperation is not simply a system in which powerful nations determine what happens to less powerful nations.


At the same time, sovereignty cannot mean that a country has no international responsibilities.


The practical challenge is therefore to strengthen a culture in which sovereignty and responsibility exist together.


Every nation should have a voice.


Every nation should have responsibilities.


And international rules should be applied as consistently as the international system and applicable law permit.


The General Assembly provides an important foundation because all 193 Member States have an equal vote there.


But equal voting rights should also be accompanied by meaningful participation, access to information, capacity-building and opportunities for countries with fewer resources to contribute their knowledge, expertise and interests.

DEVELOPMENT WOULD BECOME SOMETHING PEOPLE CAN EXPERIENCE


A United Nations that delivers for all cannot be satisfied with development conferences while millions of people remain without basic necessities.


The 81st-session programme places sustainable development, acceleration of the Sustainable Development Goals and support for countries in special situations among its priorities, including reducing inequalities, building climate resilience and strengthening development partnerships.


A lived reality would mean that international development cooperation reaches the level of ordinary people.


It would mean:


More safe water.


Better sanitation.


Accessible healthcare.


Quality education.


Food security.


Housing.


Employment and entrepreneurship.


Infrastructure.


Climate resilience.


Protection of vulnerable children, families and communities.


And, importantly, greater opportunities for people to become economically productive and self-reliant rather than remaining permanently dependent on assistance.

AFRICA AND THE DEVELOPING WORLD SHOULD NOT ONLY RECEIVE — THEY SHOULD PARTICIPATE


Managing transformation should also mean recognizing that developing countries are not merely recipients of solutions designed elsewhere.


They have knowledge, experience, young populations, natural resources, entrepreneurs, scientists, professionals and community-based solutions.


The 81st-session programme gives attention to countries in special situations and to international cooperation, including South-South and triangular cooperation.


A lived reality would therefore involve greater exchange of knowledge and practical solutions among countries in Africa, Asia, Latin America and other developing regions, alongside continued cooperation with developed countries.

TECHNOLOGY MUST SERVE HUMANITY


The transformation facing the world is also technological.


Artificial intelligence, big data and digital platforms can create enormous opportunities, but they can also create risks involving inequality, bias, surveillance and misuse.


The 81st-session programme therefore places innovation with inclusion among its six pillars and calls for inclusive and evidence-based approaches to emerging technologies.


A lived reality would mean that a child in a poor community is not excluded from the benefits of the digital age simply because of where he or she was born.


It would mean technology helping farmers, teachers, health workers, businesses, governments and communities solve real problems.

RESTORING TRUST WOULD REQUIRE TRANSPARENCY


Trust cannot simply be requested.


It has to be earned.


The UN and Member States would therefore need to communicate clearly about what they are doing, what has succeeded, what has not succeeded, what has been delayed and why.


Citizens should not have to rely only on speeches to determine whether international institutions are working.


They should be able to see evidence.


Progress should be reported.


Failures should be acknowledged.


Lessons should be learned.


Resources should be traceable.


And institutions should be willing to improve approaches that do not produce the intended results.


The President of the 81st General Assembly has specifically emphasized accountability alongside Member States' financial obligations to the Organization.

THE UN WOULD NOT NEED TO BECOME A WORLD GOVERNMENT


Perhaps one of the most important realizations is that the UN can become more effective without becoming a world government.


Its strength can remain in bringing nations together.


It can provide trusted information.


Create common standards.


Coordinate humanitarian action.


Facilitate negotiations.


Support mediation.


Mobilize resources.


Monitor agreed commitments.


Bring expertise together.


Give smaller nations a voice.


And provide a forum where disputes can be addressed before they become catastrophes.


Its strength may therefore lie not in commanding nations, but in making cooperation possible on a scale that no individual nation could achieve alone.

WHAT WOULD THE FUTURE LOOK LIKE?


If the theme succeeds over time, perhaps the most important change would be a change in the relationship between the world's people, their governments and the international system.


A farmer would know that international climate agreements are connected to the resilience of his crops.


A child would experience international cooperation through access to education, healthcare and protection.


A young graduate would see international development creating opportunities rather than merely producing conferences and reports.


A refugee would experience the international system through protection and a realistic pathway toward a durable solution.


A small country would know that its voice matters.


A powerful country would understand that power comes with responsibility.


A country experiencing conflict would have stronger diplomatic pathways available before violence becomes widespread.


And ordinary citizens would increasingly be able to say:


“The international community is not perfect, but it is working together to solve problems that no country can solve alone.”


That is what a lived reality of “Restoring Trust, Managing Transformation: A United Nations That Delivers for All” could begin to look like.


The challenge is not to create a perfect United Nations.


The challenge is to create a United Nations whose words increasingly become action, whose action produces measurable results, whose results restore confidence, and whose cooperation gives humanity greater capacity to solve common problems peacefully.


The 81st Session has identified practical areas through which this can be pursued: peace and security, sustainable development, climate and environmental cooperation, rights and protection, innovation and inclusive multilateral reform.


The ultimate test, however, will not be only what is said in the General Assembly Hall. It will also be what people experience in their homes, communities and nations because the world chose to work together.


Elijah Mutua Kirima

Social Worker

THE WORD OF GOD IS THE WILL OF GOD


Saturday, 19 September 2026

THE UN AND THE ROLE OF SECURITY AGENCIES IN PROMOTING PEACE.

THE UN AND THE ROLE OF SECURITY AGENCIES IN PROMOTING PEACE.

  Perhaps it is time for the United Nations and the international community to take a fresh look at the role of professional security agencies in preventing conflict and promoting peace. 

 When civilian politicians take power through elections, there is sometimes a dangerous misunderstanding of the relationship between political leadership and security institutions. 

Some may begin to see the police, military and other lawful security agencies simply as servants of the government of the day—institutions expected to carry out every instruction given to them. 

Sadly, security institutions themselves may sometimes come to understand their role in the same way. 

 But a professional security agency is not established to serve an individual, a political party or a particular administration. 

Its fundamental responsibility is to serve the • nation, 
• the Constitution, 
• the law and 
• the legitimate security interests of the people. 

Where the law requires allegiance to the Head of State, that allegiance must be understood within the constitutional and legal framework that defines the powers and responsibilities of that office. 

 This distinction matters greatly for peace. 

 Think about what happens whenever
-  human security is threatened.
-  When an individual is assaulted, 
-robbed 
- or unlawfully deprived of their rights,
 security agencies are often among the first institutions called upon to respond. 
- When organized crime threatens a community, 
they investigate and intervene. 
- When one nation believes another has violated its security or territorial interests, security institutions are often the first to
 gather information, 
assess the threat 
and establish what actually happened.

 In many ways, security agencies are among humanity's first witnesses when peace is threatened. 

 Their work should therefore be understood not merely as enforcing the wishes of those currently in political office, but as protecting the legal order ( Nationally and Internationally) within which governments themselves operate. 

 This does not mean that security agencies should become political actors or replace elected civilian institutions.
 Quite the opposite. Their professionalism requires them to remain within the Constitution and the law, while civilian authorities retain their LEGITIMATE CONSTITUTIONAL responsibilities.

 But it also means that security agencies should be SUFFICIENTLY PROFESSIONAL, INDEPENDENT and ACCOUNTABLE to tell the truth about security realities—even when that truth is inconvenient to those in power. 

 At the international level, there may also be opportunities for security institutions from different countries to communicate professionally, verify facts, prevent misunderstandings and de-escalate tensions before political disagreements become armed conflicts.

 Their professional assessments and lawful cooperation should not automatically be dismissed simply because they do not originate from politicians. 

If in their opinion  they agree to give the two sides more time to ion out differences, the civilian authority should not mistake it for rebellion or usurping their power. 

 Peace is not created only in presidential offices, parliamentary chambers or diplomatic meetings. 
It is also protected every day by the people and institutions entrusted with maintaining law and order. 

 Perhaps the world needs to see security agencies not simply as instruments of power, but as guardians of constitutional order, public safety and peace—institutions whose professionalism, integrity, accountability and lawful judgment can help prevent conflicts before they become wars. 

 The goal should never be security agencies ruling society.
 Neither should it be politicians commanding security institutions as personal instruments. 

 The goal should be lawful civilian government working with professional, accountable security institutions to protect people, uphold the rule of law and preserve peace. 

 Elijah Mutua Kirima.
 Social Worker. 
THE WORD OF GOD IS THE WILL OF GOD.

Friday, 18 September 2026

SOCIAL WORKER AS A BREAKER OF BYSTANDER APATHY AND OTHER SOCIAL EVILS.

SOCIAL WORKER AS A BREAKER OF BYSTANDER APATHY AND OTHER SOCIAL EVILS.
  Bystander apathy in psychology refers to a situation where, during an emergency or humanitarian crisis, there are many witnesses around, but no one takes action. Everyone assumes that someone else will act, and so everyone keeps waiting for someone else to take the first step.

 Sometimes, a person may even become angry with the person they believe should have acted first. 
 This situation is also true when dealing with vulnerable people in society. 

 THE SOCIALIZATION THAT CONTRIBUTES TO THIS.

 Growing up, many of us are taught to "mind your own business" and "don't get yourself entangled in things that don't concern you." If it is an accident, a person may fear the sight of blood, worry that an overturned vehicle on a hill could overturn again, or fear that if people begin stealing from the scene, they may somehow be associated with the stealing. 

 If it is an attack, people may fear for their lives at that moment or even fear retaliation later.

 When it is a humanitarian crisis or a vulnerable person in need, there can also be fears and social questions associated with intervention:
 "Why are you helping these people when there are needs in your own family?"

 "Is there a romantic relationship between the helper and the person being helped?"

 Such questions can discourage people from doing what is right. 

 THE NEED FOR A SOCIAL WORKER.

  The Social Worker is highly trained to place the safety and wellbeing of people in need above cultural barriers and other social considerations,
 while also understanding the need for safe and appropriate intervention. 

 A Social Worker can quickly assess a situation, 
identify the need,
 mobilize appropriate support,
 and help people access the right services and interventions. 

 Social Workers are also trained to help people resolve conflicts, recognize the need for involvement, and respond quickly and humanely to social problems. 

 SOCIAL WORKERS CAN RE-SOCIALIZE COMMUNITIES TO NOTICE AND ACT.

  Social Workers can help communities develop a keen eye for noticing people and situations that require special attention and appropriate action. 

 A simple form of empowerment—that when a person notices that someone needs immediate attention, they should not simply wait for others but take responsibility for initiating appropriate support—can help save lives and improve many people's wellbeing.

 This does not mean that everyone must personally handle every emergency. Sometimes the most responsible action is to call the police, ambulance, fire service, medical professionals, child-protection services, community leaders, or another appropriate authority. 
 What matters is not waiting for somebody else to act when you can safely initiate the help. 

 WE ARE ALL OUR FELLOW HUMANS' KEEPERS.

  Social Workers can empower communities to understand that, while one may not be the recognized authority to handle a particular situation, we all have at least the human responsibility to care, respond, or initiate help.

 A healthier society is one where people do not simply see suffering and walk away because they assume someone else will deal with it. 

 Breaking bystander apathy is therefore not only about responding to emergencies.

 It is also about building communities where people notice vulnerability, care about one another, and take appropriate action.

 ELIJAH MUTUA KIRIMA. 
SOCIAL WORKER. 
 THE WORD OF GOD IS THE WILL OF GOD.

THE IMPORTANCE OF PROPER TRAINING BEFORE JOINING THE WORKPLACE OR MINISTRY.

THE IMPORTANCE OF PROPER TRAINING BEFORE JOINING THE WORKPLACE OR MINISTRY

Some people may not see the value and importance of proper training before entering the workplace or ministry. Yet, even when there were no modern schools as we know them today, the Old Testament shows that there were communities or schools for the sons of the prophets.

2 Kings 6:1–2

“The company of the prophets said to Elisha, ‘Look, the place where we meet with you is too small for us. Let us go to the Jordan, where each of us can get a pole; and let us build a place there for us to meet.’ And he said, ‘Go.’”

SOME PEOPLE DON'T SEE THE NEED FOR WELL-TRAINED CHURCH MINISTERS OR WORKERS

To them, the following are some of the reasons they don't see the need for training:

1. Belief that calling, natural talent, and personal devotion are enough to serve effectively.
To them, God-given talents and passion replace the need for structured instruction and preparation.

2. Lack of resources — especially money.
Some people would like to pursue training but cannot afford the required fees, books, transport, accommodation, or other costs.

3. Time constraints.
Some feel too busy with work, family, or existing church responsibilities to commit themselves to additional classes or training programs.

4. Perceived irrelevance.
Some view standard training programs as overly academic, outdated, or disconnected from practical, everyday work or ministry.

5. Satisfaction with their current status.
Some assume that their present level of knowledge or past experience means they already do a “good enough” job and therefore do not need further training.

6. The “call is enough” mindset.
Some argue that the Holy Spirit's guidance or a direct calling is the only true prerequisite for leadership and service. They may believe that because their abilities are God-given, they do not need further human training.

WHY PROPER TRAINING IS NECESSARY FOR MINISTRY AND WORK

1. Enhanced skills.
Proper training provides practical abilities that can make you better, more effective, and more efficient in your work or ministry.

2. Sharpened expertise.
Training helps you serve people better. When people benefit from what you do and are treated competently, it can reduce dissatisfaction, misunderstandings, and unnecessary conflicts.

3. Higher confidence.
Knowing how to use the right tools or handle difficult tasks reduces stress and gives you greater confidence. You do not have to make serious mistakes with people first before learning what you should have known beforehand. Proper training allows you to be prepared before serving the first person or performing the first task.

4. Adaptability.
Training keeps you prepared for new technologies, changing circumstances, and developments in your profession or ministry so that your skills do not become outdated.

5. Productivity.
Well-trained workers generally make fewer mistakes, waste less time, and complete tasks more efficiently.

6. Higher retention.
When companies and ministries invest in learning and development, employees and ministers can feel valued and better prepared to serve. On-the-job learning without proper foundations can sometimes produce improper attitudes, poor practices, damaged relationships, and fear of trying new things.

7. Stronger leadership.
Training programs can help organizations identify and develop people with the ability to take on future leadership responsibilities.

8. Stronger and more compelling relevance.
A skilled team is better prepared to respond to changes and challenges in the workplace or ministry. Competence also strengthens the credibility of an organization and reduces legitimate reasons for people to question its effectiveness.

THE BIBLICAL PERSPECTIVE

There is a very interesting instruction in the Bible concerning the construction of the temple:

1 Kings 6:7

“In building the temple, only blocks dressed at the quarry were used, and no hammer, chisel or any other iron tool was heard at the temple site while it was being built.”


The temple site was quiet and peaceful because the work that would have caused all the noise had been done somewhere else.

That is one of the beautiful pictures of what training does.

Training prepares the worker before the actual work begins. It allows mistakes to be corrected, skills to be developed, and people to learn how to work together before they are placed in situations where their mistakes can affect others.

Proper preparation can therefore bring greater order and peace during actual work or ministry because the worker has been prepared somewhere else and is now ready to fit into the team.

2 Timothy 2:15

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”


The biblical principle is clear: God's calling does not eliminate the need for preparation.

WE SHOULD ALL DESIRE PROPERLY TRAINED LEADERS AND WORKERS

If we are choosing leaders or workers, we should desire people who are properly prepared. And if we are the ones being called to serve, we should seek to become as well-trained and competent as possible.

In this temporary life, if you were told that a surgeon was not properly trained, you would not want him or her to perform surgery on you or your child.

If you knew that a pilot was not properly trained, you would probably not want to board that pilot's plane.

How much more should we value proper preparation in those who handle matters affecting eternity and who make daily decisions that affect people's lives, families, work, relationships, and destinies?

Calling is important.
Passion is important.
Natural ability is important.
Spiritual devotion is important.

But proper preparation is also important.

We should not wait until we are already serving people to discover what we should have learned before serving them.

Let us desire trained leaders. Let us support training. And let us seek to be properly prepared for whatever responsibility God has entrusted to us. zeal is a wonderful thing, but it must be based on proper knowledge.
Romans 10:2
[2]For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.

ELIJAH MUTUA KIRIMA.
PASTOR.
THE WORD OF GOD IS THE WILL OF GOD.

Thursday, 17 September 2026

WHY IS HEAVEN GOOD?

WHY IS HEAVEN GOOD? 

 In this small article, I don't want to argue about where heaven is or whether believers will spend eternity there or on the new Earth. But why do so many people desire heaven? 

 SOME OF THE EXPLANATIONS KNOWN AS TO WHY PEOPLE DESIRE HEAVEN: 

 It promises: 
 An end to earthly suffering,
 Pain, 
 Death,
 Injustice.
 It promises:
 Eternal love, 
 Healing, 
 Health and wholeness,
 The promise of resurrection and reunion,
 An abundance of everything good,
 Eternal life, joy, 
and communion with the divine. 

 BUT HOW DOES HEAVEN ENSURE THE CONTINUITY OF SUCH A PERFECT STATE? IT NEVER ALLOWS EVIL TO TAKE ROOT THERE. 

 Heaven resists and removes evil before it takes root. It's never easy; it requires the leadership and decisions of the Almighty, as well as the loving service and sacrifices of angels of goodwill. Below are verses that are widely believed to refer to Satan: 

 Isaiah 14:13–15 [13] You said in your heart, “I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon. [14] I will ascend above the tops of the clouds; I will make myself like the Most High.” [15] But you are brought down to the realm of the dead, to the depths of the pit. Perhaps, against the established regulations and order, and without love and consideration for others, out of pride and personal interest, he wanted to rise above the other angels, even above God or to become equal to God. That evil had to be dealt with before it took much deeper roots. Another Bible verse widely believed to refer to Satan: 

 Revelation 12:7–8 [7] Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. [8] But he was not strong enough, and they lost their place in heaven. 

 War is war. Who says it was easy?
 The godly angels needed to sacrifice and exert all necessary strength to remove evil from among them. And with sheer determination, evil is not strong enough to stay. 

 THE BIBLE CALLS ON PEOPLE OF GOODWILL TO RESIST EVIL.

 The Lord's Prayer, “Your Kingdom come, your will be done,” is a call to desire the perfection, love, justice, and order found in heaven. 
 Micah 6:8 [8] He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.

 Proverbs 31:8 [8] Speak up for those who cannot speak for themselves, for the rights of all who are destitute. 

 THE DESIRE FOR HEAVEN IS BECAUSE OF THE PERFECTION THEREIN. WE HAVE SEEN THAT IT'S NOT ALWAYS A BED OF ROSES.

 The perfection in heaven is always guarded. We should always know that the life lived in flesh and blood is lived once, and God desires everyone to enjoy it.
 3 John 1:2 [2] Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well.

 To do this, for the purposes of this article, taking the angel Michael to represent good leaders and the angels on his side to represent people of goodwill, 
we must have the courage to resist evil and encourage good. 
As we pray for the Kingdom to come daily, we can live the desires of heaven in this life too, at least to a larger extent. 

 ELIJAH MUTUA KIRIMA. 
PASTOR. 
THE WORD OF GOD IS THE WILL OF GOD.

Wednesday, 16 September 2026

DOES THE HEAVENLY FATHER HAVE EQUALS?

DOES THE HEAVENLY FATHER HAVE EQUALS? 

 Every serious Christian who desires to know God better, make Him known, and walk in obedience to the revealed Word of God sooner or later grapples with the relationship between God, Jesus Christ, and the Holy Spirit.

 Many young people even try to understand it through the relationship between the Executive, Legislature, and Judiciary. 

Others say that when God, in Genesis, said, “Let us make man in our image,” He was referring to His equals—Jesus and the Holy Spirit. 

 But do all these explanations represent the truth that God wants humanity to know? 

 The answer may not be a fully satisfying yes or no. In most countries, there are local leaders who represent the President. In the Kenyan context, for example, let us say a young man has no proper respect for a local chief. The chief confronts him, and the man answers, “Who do you think you are? Are you the President?!” The elders around may tell the man that, yes, the chief is the President. But does that make two presidents? No. It shows that the chief has the authority of the President delegated to him to legally demand compliance from the locals. 

 The Word of God does not present God the Father, Jesus Christ, and the Holy Spirit as three beings who are equally God in seniority and origins.
   The idea that all are eternal, without a beginning, and each 100% God confuses believers on matters of seniority and distinction in origin. God the Creator is the originator of everything else, himself without origin.

 1 Corinthians 15:27 [27] For He “has put everything under His feet.” Now when it says that “everything” has been put under Him, it is clear that this does not include God Himself, who put everything under Christ.

 Acts 2:33
 [33] Exalted to the right hand of God, He has received FROM THE FATHER the promised Holy Spirit and has poured out what you now see and hear. ( Capitals added).

While Jesus operates with the full authority of the Father, in terms of seniority God remains the only God—the Creator whose origin our minds cannot fully comprehend. The Holy Spirit is the power of that one God, working mightily in Jesus, in believers, and in creation. 
 ELIJAH MUTUA KIRIMA. 
 PASTOR 
THE WORD OF GOD IS THE WILL OF GOD.

Tuesday, 15 September 2026

IS GOD'S HEART EVER SEEKING THE SINNER TO CRUSH THEM?

 IS GOD'S HEART EVER SEEKING THE SINNER TO CRUSH THEM?


Traditional evangelism and witnessing sometimes present God as a tyrant whose primary objective is to defend His laws and His name. You break His laws or tarnish His name, and He crushes you with His power.


But that explanation is not true. God is our Creator, and He is very loving. His name, power and glory would remain intact even if all humanity sinned. His laws, rules and demands are not for Himself; they are loving guidance for our own good. To break His laws is to break ourselves against them. It is like a loving parent telling a child who does not know how to swim not to jump into a deep pool.


The Bible shows that God wants people to do what is right so that they can be blessed, and it hurts Him when they do what is wrong.


2 Chronicles 16:9

“For the eyes of the Lord range throughout the earth to strengthen those whose hearts are fully committed to him. You have done a foolish thing, and from now on you will be at war.”

John 3:17

“For God did not send his Son into the world to condemn the world, but to save the world through him.”


We should therefore stop seeing God as a dictator who does not care about the people He created, but only wants to keep them oppressed, on their knees and under laws that remind them of their insignificant position.


We should see God as a loving Creator whose identity and power are not enhanced or reduced by human conduct. He wants us to understand His love for us so that we can reciprocate it. His laws and teachings are wonderful guidance from a loving God who knows that if we obey Him, especially if everyone obeyed Him, life would be good for all and much more enjoyable.


ELIJAH MUTUA KIRIMA

PASTOR

THE WORD OF GOD IS THE WILL OF GOD

Saturday, 12 September 2026

MAJOR TRUTH LEARNED IN 1 TIMOTHY.

MAJOR TRUTH LEARNED IN 1 TIMOTHY ( Shared by Elijah on Men's fellowship - God and Men Led by Rev. Charles Henry Rix, USA. 12/9/2026).

1 Timothy 3:1
 “Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task.” — NIV Online .

 During Apostle Paul's time, just as today, church ministry was often 
mocked, 
misunderstood, 
despised, and 
treated as inferior to other forms of leadership. 

 Yet Paul did not discourage a person who genuinely desired to serve God's people. Instead, he described the work of an overseer as “a noble task.” 

 REASONS FOR MOCKERY THEN.

  1. LOW SOCIAL STATUS.
     Christianity initially spread among many ordinary people, including the poor, slaves, women, and other socially marginalized groups. 
Leading such a community did not bring the social prestige, wealth, or political influence associated with secular leadership in the Roman Empire.

 2. SUSPICION AND OPPOSITION

   Christians were sometimes viewed with suspicion because their beliefs, practices, and allegiance to Christ were different from the dominant religious and social systems of the time. It would be worse for leaders of these Christians. 

 3. THE MESSAGE OF THE CROSS.

    The teaching that a crucified Messiah was the Saviour appeared foolish and illogical to many people.
 Yet what appeared foolish to the world was the power and wisdom of God.

 REASONS FOR MOCKERY TODAY.

  1. STATUS.  Financial status,
 educational status, 
 social standing, 
 and even the status of the place where believers meet can become grounds for mockery—even when the meeting place is simply someone's house. 
 There can also be mockery based on how "close" or "far" one is from Mainland churches - Catholic, Protestant, Evangelical, or Pentecostal Christianity - Especially teaching that there is one God and Jesus is not God the son but the Son of God. 

 2. MANIPULATION BASED ON GIVING.

  When ministry is built around money or material giving, and people are 
promised guaranteed miracles, 
prosperity,
 healing,
 employment,
 or breakthroughs without biblical integrity, after giving a good offering or set amount,  and mostly these do not happen,  disappointment can eventually produce ridicule—not only against the particular leader, but against Christianity itself. 

 3. ANTI-INTELLECTUALISM.

   The 
rejection of knowledge,
 critical thinking,
 education, 
science, 
professional expertise, 
and other legitimate means through which God can help people can damage the credibility of the church. 

 For example, discouraging people from pursuing education, questioning established facts, or seeking appropriate professional and medical care can create unnecessary distrust. 

 Leaders who discourage honest questions or treat every form of intellectual inquiry as rebellion can easily lose credibility among thoughtful people. 

 QUALIFICATIONS THAT PAUL SETS: 1 TIMOTHY 3:2–7

 Paul's qualifications for an overseer focus primarily on character, behavior, relational capacity, and the ability to teach

—not social STATUS or economic strength that  people emphasize.  If a leader lacks in the categories that Paul mentions, that's an area of real concern in determining qualification.

1. CHARACTER — WHO THE PERSON IS.

  Above reproach —
   People cannot reasonably accuse him of serious wrongdoing. 

 Faithful and trustworthy — 
  His word can be trusted in his relationships and dealings.

 Self-controlled — 
   He can control his feelings, desires, and actions.
 It is not simply, “These things happened to me, and I had no choice.” 

 Respectable — 
   He lives in a way that earns the respect of others. 

 Not controlled by greed — 
   He is not ruled by an excessive desire for money or possessions. (You know the extent of wicked things the people of the world will do to get money, wealth and possessions). 

2. BEHAVIOR — HOW THE PERSON ACTS.

  Not given to drunkenness — 
   He does not allow alcohol or other harmful habits to control his life. 

 Not violent — 
   He does not use force or hurt people when angry.
Does not settle scores with blows. 

 Manages his household well — 
   He leads his family responsibly, with care, order, and a good example.
    If he experiences financial challenges, he does not pretend that everything is under control. 
   He can appropriately seek employment opportunities—including manual work or small business—and seek legitimate assistance, including from family or friends. 
   Financial struggle should never become an excuse to compromise biblical values or bring dishonor to God's Word. 

 As the congregation grows, it also has a biblical and moral responsibility to provide a fair and adequate livelihood for its pastor, so that he can focus on ministry without constant financial stress. 1 Timothy 5:17–18 

 3. RELATIONAL CAPACITY — HOW THE PERSON TREATS AND RELATES TO OTHERS.

  Hospitable — 
   He welcomes and treats people kindly.

 Gentle —
    He treats people with kindness, patience, and care. 

 Not quarrelsome — 
   He does not look for arguments or unnecessary fights. 

 Has a good reputation with outsiders —
    People outside the church should also know him as trustworthy and respectable. This requires genuine honesty, without manipulating or taking advantage of the simple, and without living a double life. 
For example, during the 2007/2008 post-election clashes, it was reported that some believers and leaders would tell believers from their own community, “Today it is not church.” Such behavior raises serious questions about whether Christian values are being applied consistently when circumstances become difficult. 

 4. ABLE TO TEACH — ABILITY TO COMMUNICATE GOD'S WORD.

 Able to teach — 
   He should understand God's Word and be able to explain it clearly, faithfully, and responsibly to others. 

 The major lesson is that God's qualification for spiritual leadership is not primarily wealth, social status, education, popularity, or the size of one's congregation. It is character, conduct, relationships, faithfulness, and the ability to faithfully communicate God's Word. 
 ~ ELIJAH MUTUA KIRIMA 
 PASTOR.
 THE WORD OF GOD IS THE WILL OF GOD

Friday, 11 September 2026

CELEBRATING 15 YEARS OF FAITHFUL MINISTRY. 11/9/211 - 11/9/2026.

THE WORD OF GOD IS THE WILL OF GOD @ 15. 

 CELEBRATING 15 YEARS OF FAITHFUL MINISTRY. 

    Our very first gathering was on 11th September 2011. 
   Despite the many challenges along the way, for these 15 years we have remained faithful to the calling, vision, mission, the Word of God, and above all, to Jesus Christ and God. 

 God rewards faithfulness, and believers are commanded to remain faithful to the end. 
We continue looking forward to that precious commendation:
 “Well done, good and faithful servant.”

 Pastor Elijah Mutua Kirima started with only his wife. Later, they were blessed with two children, who have become a blessing to the family and the fellowship. 

God has also continued connecting us with wonderful believers, some of whom have grown to become leaders.

 God has connected us with believers and ministries in countries including the USA, Britain, Canada, Sweden, and other African countries.
 We are grateful for every relationship, prayer, encouragement, teaching, resource and opportunity to serve together. 

 He is the God who works through small, dedicated groups of people and also through massive crowds. We remain ready for both, whenever and wherever God opens the door.

 ENDURANCE AND EXPANSION.

 The longevity of our fellowship is itself a victory of endurance. We have remained open, active and committed despite many challenges, and this is a profound testimony to God's sustaining grace. 
 As we look ahead, 
we anticipate a decade of:
-  expansion,
-  more spiritual growth, 
- more souls won, 
- more discipleship, 
- more impactful service,
-  more prayer, 
-more branches, 
- more home fellowships, 
- more networking, 
- more leaders raised, 
- more social media outreach—
and, above all, 
- more and more grace.

 RESILIENCE AND PERSEVERANCE THROUGH TRIALS. 

   The fellowship began in the midst of personal financial struggles and without other believers around us. It was a move of faith. 
    Our conviction in the truth that God is ONE and our understanding that Jesus is the Son of God—not God the Son—has sometimes slowed our growth. Yet we continue to hold forth what we believe to be the truth and the light it brings. 

   In a society that can place great value on money, wealth and the status that comes with leading the affluent, we have remained committed to serving those who recognize God's call in us. 

We value every person and look forward to a ministry that welcomes and serves all categories of people. 

 The challenges we have faced have become like part of the process through which our faith has been strengthened and refined. 
 We are a battle-tested community. We have become more stable, more rooted and more confident in the unshakable foundation upon which this fellowship stands: Christ .

We sincerely thank all those who have stood with us, prayed for us, supported us and cheered us on. 

UNWAVERING COMMITMENT TO THE MISSION — TRUE TO THE CALL.

We have not compromised the Gospel or abandoned our core mission simply to follow trends or pursue easy growth. 
 We have continued to 
hold services for worship, 
fellowship,
 teaching of God's Word, 
willing and cheerful giving, 
witnessing, 
discipleship, 
prayer and service.
 We have also engaged in community outreach and endeavored to remain light and salt to our community, our nation and beyond. 

 Sometimes consistency may not look dramatic, but consistency is itself a form of spiritual fruit. 

 DEEP ROOTS IN ANTICIPATION OF WIDE BRANCHES.

  We have sought to grow deep in discipleship, faith and relationships, and now we look forward to growing wider—in numbers, branches, home fellowships and influence. 

 We are especially thankful to the friends and ministries that have blessed us through 
-discipleship classes, 
- online fellowships, 
- books, 
Referred us to their websites,
- advice, 
-encouragement, 
- prayer and other forms of support.

 INDIVIDUAL IMPACT AND HIDDEN FRUIT.

  THE VALUE OF ONE

    Lives are transformed one person at a time. 

-  We are grateful for every single soul that has been comforted, 
- every person who has come to Christ,
-  every marriage that has been saved or solemnized, 
- every child who has been blessed, and
-  every person who has been taught the Word of God. 

 We know that some seasons are for sowing, so that the time of reaping may come. 

 The seeds planted through these years will bear fruit—not only in our time, but also in future generations. 

 We pray and work toward a fellowship that will remain a consistent spiritual home and family for those who are here today and for the thousands and millions who will come in the future. 

 As we call God Ebenezer—“Thus far the Lord has helped us”—
- let us renew our commitment to the mission 
- and to the walk set before us,
 trusting God with the harvest and with His timing for the future. 

 Let us keep the wonderful and loving fellowship we have in the Word. 
Let us keep the unity. 
Let us keep growing and winning souls.
 Let us keep raising and strengthening others.
 Let us keep the light shining and the salt remaining useful. 

 Fifteen years have brought us this far. 

Given our circumstances, those joining us at this time are still counted as pioneers, part of our beginning story, part of His story and history. Join us today.

-  God has been faithful. 
-The Word remains our foundation. 
- Christ remains our Lord.
-  The mission remains before us. 
- And the future remains in God's hands, who desires  that it will be fruitful, prosperous and impactful.

HAPPY 15TH ANNIVERSARY TO:
  THE WORD OF GOD IS THE WILL OF GOD.

ELIJAH MUTUA KIRIMA
 PASTOR AND GENERAL OVERSEER - 
THE WORD OF GOD IS THE WILL OF GOD

CAN FAITH IN GOD, EMBRACED AND PRACTICED BY SENIOR GOVERNMENT OFFICIALS AFFECT PEACE, COHESION AND DEVELOPMENT?.

CAN FAITH IN GOD, EMBRACED AND PRACTICED BY SENIOR GOVERNMENT OFFICIALS AFFECT PEACE, COHESION AND DEVELOPMENT? 

 Faith in God, when genuinely embraced and practiced by senior government officials, can influence how they understand power, responsibility, human life, justice, conflict and the use of public resources. 
    Christian faith does not mean that every political decision will automatically be correct. 
   The important question is whether faith is actually reflected in:
 character,
 decisions and 
conduct. 
    When biblical values are genuinely practiced by those entrusted with public authority, they can contribute to peace, national cohesion, justice and sustainable development. 

 1. UNCONDITIONAL LOVE — AGAPE .

Biblical value: 
Loving our neighbours and even our enemies, seeking their good rather than their destruction. Jesus teaches: “Love your enemies and pray for those who persecute you.” — Matthew 5:44 In Government A leader guided by this principle would recognize the humanity and dignity of people beyond his or her own political, ethnic or national boundaries.
 Such a leader would seek explanations before justifications when confronted with wrongdoing or conflict. Before responding with force, leaders would ask: 
-  What happened? 
- Why did it happen?
-  Can the threat be removed peacefully?
-  Can dialogue address the underlying problem? 
-  What consequences will this decision have on ordinary people? 
-  Is the proposed response proportionate to the actual threat? 
   Where force is genuinely unavoidable, the objective should be to remove the threat and protect life—not satisfy anger, revenge, political pride or territorial ambition. 
 RESULT.
Government policies could increasingly emphasize reconciliation, humanitarian assistance, cooperation and peaceful coexistence rather than unnecessary hostility and destruction. 

 2. SERVANT LEADERSHIP.

     Biblical value: 
Leadership is a responsibility to serve others rather than an opportunity to dominate them. Jesus said: “Whoever wants to become great among you must be your servant.” — Matthew 20:26 In Government Senior officials would understand that public office is a trust and responsibility, not personal property. They would ask: “What can I do for the people?” rather than: “What can I gain from the people?” This would affect decisions about public money, corruption, appointments, taxation, security, development and even war. A leader considering military action should be able to ask: “What if I were the ordinary citizen, or the military officer, standing on the front line?” If leaders themselves and their families would never accept the risks they are imposing on ordinary citizens, that should cause them to reconsider whether those risks are truly necessary. 
 Result.
  Leaders would be less likely to send citizens to fight and die merely for political pride, personal power, economic greed or territorial ambition.

 3. ACTIVE PEACEMAKING.

  Biblical value: 
   Peace is not merely the absence of war. It involves actively working to repair broken relationships and address the causes of conflict. Jesus said: “Blessed are the peacemakers, for they will be called children of God.” — Matthew 5:9 In Government Peacemaking requires hard work. Leaders would invest in: listening; dialogue; diplomacy; mediation; negotiation; compromise where principles are not violated; reconciliation; addressing legitimate grievances; rebuilding trust after conflict. Peacebuilding should begin before disagreement becomes violence, not only after people have been killed. 
 Result.
  More disputes could be settled at the negotiation table rather than on the battlefield. Peace would become an active national and international policy rather than merely a hope expressed after war has already begun. 

 4. JUSTICE AND MERCY.

  Biblical value: 
   Justice requires fairness, while mercy recognizes the possibility of repentance, reform, restoration and reconciliation. Micah 6:8 says: “What does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” In Government Leaders would seek to address injustice, oppression, poverty, discrimination and exclusion because unresolved grievances can become sources of instability and conflict. At the same time, justice would not necessarily mean permanent punishment. Where an individual, group or nation: stops its wrongdoing; acknowledges what it has done; apologizes; makes appropriate restitution; reforms its conduct; or genuinely seeks reconciliation, there should be room, where appropriate, for restoration and peaceful reintegration.
 Result.
   Societies and nations could address grievances through fair institutions and lawful processes instead of allowing anger, revenge and armed conflict to determine outcomes.

 5. TRUTH AND INTEGRITY.

  Biblical value: 
   Honesty, faithfulness and keeping one's word. Proverbs 12:22 says: “The Lord detests lying lips, but he delights in people who are trustworthy.” In Government Leaders would tell the truth to citizens, even when the truth is politically inconvenient. They would: keep legitimate commitments; honour treaties and agreements; avoid deliberately misleading the public; provide truthful information during crises; acknowledge mistakes; reject corruption and bribery; use public resources for their intended purposes. 
 Result.
     Trust would grow between citizens and government and between nations. When nations trust one another, there is less fear, suspicion and pressure to prepare endlessly for possible betrayal. 

 6. HUMILITY AND SELF-CONTROL.

  Biblical value: 
   Recognizing that power does not make a person superior to others. Philippians 2:3 teaches: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves.” In Government A powerful leader who possesses self-control is less likely to interpret disagreement as personal insult or political humiliation. Such a leader can admit: “I may be wrong.” That simple statement can prevent enormous damage. Humility also allows leaders to listen to opposition parties, civil society, religious leaders, experts, neighbouring countries and ordinary citizens. 
 Result.
    Political disagreements are less likely to become personal battles, ethnic conflicts or national crises. 

 7. CARE FOR THE POOR AND VULNERABLE.

Biblical value: 
  God repeatedly calls His people to care for the poor, widows, orphans, strangers and vulnerable people. Proverbs 31:9 says: “Speak up for those who cannot speak for themselves.” In Government Faith-informed leadership would take poverty and inequality seriously. Government would seek to ensure that: children can access education; people can obtain healthcare; families have opportunities to earn a living; vulnerable people are protected; public resources reach the people for whom they are intended; development benefits communities rather than only political and economic elites. 
 Result.
    When people experience justice, opportunity and dignity, some of the social conditions that produce desperation, crime, extremism and instability can be reduced.

 8. STEWARDSHIP OF PUBLIC RESOURCES.

  Biblical value:
   Those entrusted with something must manage it faithfully. Luke 16:10 teaches the principle that faithfulness in small matters is connected with faithfulness in greater responsibilities. In Government Public resources would be regarded as a trust belonging to the people, not an opportunity for personal enrichment. Faithful stewardship would mean rejecting: corruption; embezzlement; nepotism; waste; politically motivated misuse of public funds; rewarding friends at the expense of the public interest. 
 Result.
    More resources would be available for education, healthcare, infrastructure, security, employment and other genuine development priorities. 

 9. HUMAN DIGNITY AND EQUAL TREATMENT.

  Biblical value: 
  Every human being possesses dignity and should not be treated as less valuable because of tribe, nationality, social status, wealth, gender or political affiliation. James 2:1 warns against showing favouritism. In Government Faith would challenge leaders to reject discrimination and tribalism and to treat citizens fairly. A person's access to justice, employment, government services or protection should not depend on whether that person belongs to the leader's ethnic group, political party, family, social class or religious community. 
 Result. 
  Citizens develop a stronger sense of belonging to one nation rather than feeling that government belongs only to certain groups. This strengthens national cohesion.

 10. RESPONSIBILITY FOR THE CONSEQUENCES OF POWER. 

  Faith also teaches accountability. Romans 14:12 says: “So then, each of us will give an account of ourselves to God.” In Government A senior official should understand that authority carries responsibility. The question should not simply be: 
 “Was this decision legally possible?”
 It should also be: 
 “Was it right? 
Was it just?
 Was it necessary?
 Who will be affected? 
Could we have achieved the same objective without causing unnecessary harm?” 
 A government may possess the legal authority to do something while still having an ethical responsibility to consider whether doing it is wise, just and humane. 
 Result. 
   Decision-making becomes more responsible because leaders recognize that power is not the same thing as moral permission.

 CONCLUSION: 
   The greatest potential influence of faith in government is not the number of officials who publicly identify as believers. It is the extent to which their faith actually influences their conduct. 
Elijah Mutua Kirima. 
 Pastor and Social Worker. 
 THE WORD OF GOD IS THE WILL OF GOD.