THE NEED TO MODERNIZE AND IMPROVE RECRUITMENT PROCESSES IN KENYA.

 

THE NEED TO MODERNIZE AND IMPROVE RECRUITMENT PROCESSES IN KENYA

Towards Fair, Transparent, Competency-Based and Human-Centred Recruitment

In Kenya, the recruitment process in many institutions largely revolves around submitting a CV, cover letter and academic certificates. Hundreds, sometimes thousands, of applicants may submit these documents for a few advertised positions. Many of them meet the stated academic and professional requirements.

This raises an important question: How do recruiters fairly and objectively identify the most suitable candidate from such a large pool of applicants using these documents alone?

There are also widespread concerns and perceptions that, in some recruitment exercises, the preferred candidates may already have been identified before the positions are advertised. Whether or not this happens in a particular recruitment exercise, the existence of such perceptions undermines public confidence in recruitment institutions and calls for stronger transparency, accountability and objective assessment mechanisms.

Recruitment should not merely be about filling vacant positions. It should be about identifying people with the right abilities, knowledge, values, potential and commitment to deliver the objectives of an institution.

This is particularly important in public institutions and organizations delivering human-focused services, where the quality of personnel directly affects people's dignity, rights, welfare, health, opportunities and general well-being.

A modern recruitment process must therefore go beyond CVs, cover letters and academic certificates.

1. STANDARDIZED AND IDENTICAL ASSESSMENT METRICS

Applicants competing for the same position should be subjected to comparable assessment methods and standards.

These may include:

Standardized aptitude tests.

Identical or equivalent examination questions.

Structured behavioural interviews.

Situational judgment assessments.

Practical demonstrations of relevant skills.

Such assessments provide a more objective basis for comparing applicants and narrowing the pool of candidates.

They also reduce excessive reliance on personal impressions, subjective preferences and unverified claims contained in application documents.

2. MEASURING TRAINABILITY AND LEARNING POTENTIAL

Recruitment should not focus exclusively on what a candidate already knows. It should also consider how quickly and effectively the person can learn, adapt and develop.

Some applicants may have extensive academic qualifications but limited practical ability, while others may possess strong foundational abilities and demonstrate exceptional potential to learn and perform.

Competitive assessments should therefore examine:

Cognitive ability and reasoning.

Problem-solving capacity.

Learning agility and adaptability.

Ability to understand and interpret information.

Capacity to apply new knowledge.

Decision-making under reasonable pressure.

These qualities can help predict how effectively an individual may develop the competencies required for a particular job.

3. CORE COGNITIVE ABILITIES TESTS

Depending on the nature and level of the position, applicants may be assessed in:

Numerical reasoning.

Reading comprehension.

Logical deduction.

Written communication.

Critical thinking.

Information interpretation.

These assessments help establish whether candidates possess the foundational abilities necessary to understand instructions, process information, make sound judgments and adapt to workplace demands.

The tests should, however, be relevant to the actual responsibilities of the position rather than becoming unnecessary academic barriers.

4. SITUATIONAL JUDGMENT AND ETHICAL DECISION-MAKING

A candidate may possess impressive academic qualifications but lack the judgment required to handle real workplace situations.

Recruitment should therefore include practical scenarios that test how applicants would respond to challenges likely to arise in their intended positions.

For example:

How would an officer handle a complaint from a vulnerable member of the public?

How would a manager respond to suspected corruption involving a colleague?

How would an employee handle a conflict between institutional procedures and an individual's legitimate rights?

How would a service provider respond to a person experiencing discrimination?

How would an officer manage competing demands when resources are limited?

These assessments help establish whether candidates demonstrate integrity, sound judgment, professionalism, empathy, fairness and respect for human dignity.

They should also examine whether applicants understand confidentiality, accountability, non-discrimination and the ethical boundaries of their professional responsibilities.

5. STRUCTURED BEHAVIOURAL AND COMPETENCY-BASED INTERVIEWS

Interviews should not be informal conversations where different candidates are asked unrelated questions or judged according to personal impressions.

Instead, candidates should be assessed against predetermined competencies relevant to the position.

These may include:

Leadership and management.

Teamwork and collaboration.

Communication and interpersonal skills.

Conflict resolution.

Resilience and emotional intelligence.

Accountability and integrity.

Innovation and initiative.

Ability to work with diverse populations.

Applicants should be invited to provide practical examples from their previous employment, education, volunteering or other relevant experiences.

A standardized scoring framework should be used by interview panels to ensure consistency and reduce personal bias. If possible the machine/computer should have a software to generate the most suitable candidate without any interference.

6. PRACTICAL WORK SIMULATIONS AND DEMONSTRATIONS

Where possible, candidates should be given practical assignments resembling the actual responsibilities of the advertised position.

For example:

An accountant may be asked to examine financial records and identify discrepancies.

A social worker may be presented with a case involving a vulnerable family and asked to develop an appropriate intervention plan.

A teacher may be asked to demonstrate a teaching session.

An administrator may be asked to organize information and prepare an official report.

A manager may be asked to develop a response to an institutional challenge.

Practical demonstrations can reveal abilities that academic certificates and interviews alone may not adequately establish.

They also help identify candidates who can translate knowledge into effective service delivery.

7. ASSESSING HUMAN VALUES AND RIGHTS-BASED SERVICE DELIVERY

For institutions whose work involves serving the public, human values and professional ethics should form an important part of recruitment.

A suitable candidate should demonstrate an understanding of:

Human dignity and respect.

Equality and non-discrimination.

Fairness and justice.

Professional boundaries.

Confidentiality and protection of personal information.

Cultural sensitivity.

Accountability to service users.

Respect for the rights and freedoms of others.

For example, a person may possess the necessary academic qualifications to work in a healthcare, education, social protection or public administration institution but lack the attitude and interpersonal qualities required to serve people appropriately.

Recruitment should therefore consider not only whether someone can perform technical duties, but also how that person is likely to treat the people they serve.

Human-focused services require professionals who understand that people are not merely files, statistics or administrative cases. They are human beings with rights, needs, feelings and dignity.

8. FAIRNESS, TRANSPARENCY AND ACCOUNTABILITY IN SCORING

A modern recruitment process should have a clearly defined assessment and scoring framework established before the recruitment exercise begins.

Applicants should know the essential requirements and the competencies being assessed.

The institution should:

Publish clear selection criteria and assessment stages.

Use independent or appropriately constituted interview panels.

Require panel members to declare potential conflicts of interest.

Maintain documented assessment records.

Apply consistent scoring standards.

Provide appropriate feedback to unsuccessful applicants where practicable.

Establish mechanisms for addressing complaints and reviewing irregularities.

Where technology is used in screening or ranking applicants, the process should be transparent, appropriately supervised and open to scrutiny. Automated systems should not introduce discrimination or unfairly exclude qualified applicants.

9. EQUAL OPPORTUNITY AND INCLUSIVE RECRUITMENT

Recruitment should not unnecessarily disadvantage people because of their gender, disability, social background, geographical location, ethnicity, age or other protected characteristics.

Reasonable accommodation should be provided to persons with disabilities, and assessment methods should measure relevant competencies rather than unrelated physical or social advantages.

Institutions should also consider the constitutional principles of equality, affirmative action where applicable, regional balance and fair representation.

At the same time, inclusion should not mean abandoning merit. The objective should be to create a fair opportunity for all qualified people to demonstrate their abilities and to identify the most suitable candidate through lawful, objective and inclusive assessment.

10. VERIFYING EXPERIENCE, REFERENCES AND PROFESSIONAL CONDUCT

Academic certificates and CVs should be verified, but recruitment should go further.

Where relevant and lawful, institutions should examine:

Authenticity of academic and professional qualifications.

Actual employment history and responsibilities.

Professional registration and licensing.

Relevant work samples and achievements.

References from previous employers or supervisors.

Disciplinary or professional conduct records where legally accessible and relevant.

This helps distinguish between candidates who merely present impressive documents and those who have demonstrated competence, responsibility and professional integrity.

11. USING TECHNOLOGY TO IMPROVE RECRUITMENT

Modern technology can make recruitment more efficient, accessible and accountable.

Institutions can adopt secure digital recruitment platforms that:

Receive and organize applications.

Identify whether applicants meet essential requirements.

Administer standardized online assessments.

Support anonymous screening where appropriate.

Record assessment scores and interview outcomes.

Track recruitment progress.

Maintain auditable records of decisions.

However, technology should support human judgment rather than replace it. Artificial intelligence and automated screening tools must be carefully monitored to prevent algorithmic bias, discrimination and unfair exclusion.

Applicants should also have reasonable access to alternative arrangements where digital access, connectivity or disability would otherwise disadvantage them.

12. RECRUITMENT SHOULD CONSIDER THE ACTUAL OBJECTIVES OF THE POSITION

One of the most important questions in recruitment should be:

What does the institution expect this position to accomplish, and what abilities, knowledge, values and attitudes are necessary to accomplish it?

Recruitment criteria should be developed from the actual responsibilities and expected outcomes of the position.

For example, an institution seeking to improve public service delivery should not simply recruit people with impressive academic qualifications. It should also identify candidates capable of solving problems, managing resources responsibly, communicating effectively and responding to the needs of the people they serve.

The recruitment process should therefore be connected to institutional objectives, performance expectations and the quality of services delivered.

13. PROBATION, PERFORMANCE MONITORING AND CONTINUOUS DEVELOPMENT

Recruitment should not end with the signing of an employment contract.

New employees should undergo a properly structured induction and, where applicable, a fair probationary period with clearly communicated performance expectations.

Their performance should be assessed against measurable responsibilities, professional standards, ethical conduct and service-delivery outcomes.

Institutions should also provide opportunities for training, mentorship and professional development.

This recognizes that even the most suitable candidate needs an enabling working environment, adequate resources, good leadership and opportunities to grow.

CONCLUSION: RECRUITMENT SHOULD IDENTIFY ABILITY, INTEGRITY AND POTENTIAL, NOT CONNECTIONS

Kenya needs to move towards modern, evidence-based, transparent and competency-driven recruitment systems.

The objective should not simply be to identify who has the most impressive CV, the highest academic papers, the strongest connections or the best ability to present themselves during an interview.

It should be to identify who is most capable of performing the responsibilities of the position, who has the potential to grow, who demonstrates the necessary professional and ethical values, and who can contribute meaningfully towards the institution's objectives.

Academic qualifications remain important, but they should be considered alongside practical competence, reasoning ability, learning potential, integrity, interpersonal skills and commitment to service.

Recruitment is not merely an administrative exercise. It is an institutional investment and a public responsibility. The people recruited today will determine the quality of leadership, administration, justice, healthcare, education, social protection and other services delivered tomorrow.

A fair recruitment process does not simply give everyone an opportunity to submit documents. It gives qualified people a genuine and equal opportunity to demonstrate why they are suitable for the positions available.

Kenya must build recruitment systems that inspire public confidence, reward merit, discourage favouritism and ensure that the most suitable candidates are not overlooked.

Ultimately, the purpose of recruitment should be to put the right people in the right positions so that institutions can fulfil their responsibilities effectively and serve people with competence, fairness, dignity and respect for human rights.

Elijah Mutua Kirima
Social Worker

THE BIBLE AS COMPARED TO A CONSTITUTION.

 THE BIBLE AS COMPARED TO A CONSTITUTION.

The Bible is God's Word to us. It reveals what we should believe, what we should do, how we should love God and others, and the general attitude and conduct we should demonstrate throughout our lives.

The Bible can be compared to a constitution. A constitution provides the framework for governing a nation. It defines institutions, responsibilities, rights, obligations, the principles that should guide leadership, and the consequences of obedience or disobedience to its provisions. However, a constitution is not meant merely to be read, explained, memorized or taught. It is meant to be implemented and lived out. The same is true of the Bible: it must be taught, understood and put into practice.

Consider what would happen if the only thing a country did with its constitution was to teach its citizens about its provisions without implementing them.

People would be taught that elections must be held every five years, but no elections would take place. They would learn that there should be security agencies, but none would be established. There would be provisions for a Judiciary, an Executive and a Parliament, but these institutions would not be established or allowed to perform their responsibilities. There would be provisions for schools, hospitals and human rights, but none of these would be translated into reality.

Imagine a nation where its citizens know almost every detail of their constitution, yet its provisions are not reflected in the way the country is governed or in the services and protection people receive. Such a nation would not achieve the purposes for which its constitution was established.

Although no country achieves perfect implementation of its constitution, the closer a nation comes to implementing its constitutional provisions in their entirety, the greater its potential to provide effective services, promote development, protect rights and reduce conflicts.

The same principle applies to the Bible.

Knowledge of God's Word is important, commendable and commanded. We must study, teach, understand and rightly interpret Scripture. However, biblical knowledge should never become an end in itself. Its ultimate purpose is to influence how we live.

The goal is to translate what we learn from Scripture into daily actions, decisions, relationships and responsibilities. It should help individuals and communities to live in ways that promote human dignity, compassion, justice, peace, unity and the general welfare of people. It should also strengthen our relationship with God, deepen our faith and help us find hope and strength during difficult times.

A Christian should not only be able to explain what the Bible says; they should also demonstrate through their conduct that they are living by what it says.

As James 1:22 reminds us:

"But be ye doers of the word, and not hearers only, deceiving your own selves." 

Teachings and  leaders set prepare for WORKS of service:

Ephesians 4:11-12,16,25-32

[11]So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers,

[12]to equip his people for works of service, so that the body of Christ may be built up

[16]From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.

[25]Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body.

[26]“In your anger do not sin” : Do not let the sun go down while you are still angry,

[27]and do not give the devil a foothold.

[28]Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need.

[29]Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.

[30]And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.

[31]Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice.

[32]Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Let us therefore go beyond knowing God's Word to putting it into practice. The true measure of our understanding should not be how much Scripture we can quote, but also how faithfully its teachings are reflected in our lives.

ELIJAH MUTUA KIRIMA

Pastor

THE WORD OF GOD IS THE WILL OF GOD

TOWARDS OBJECTIVE-CENTRED LEADERSHIP.

TOWARDS OBJECTIVE-CENTRED LEADERSHIP

Leadership as a Responsibility to Achieve Shared Goals and Advance Human Well-Being

All institutions and organisations—including Christian ministries, religious organisations, public institutions, private enterprises and nations—exist to pursue particular objectives. Effective leadership is therefore leadership that makes a meaningful contribution towards the achievement of those objectives.

However, objectives are not achieved in isolation. Their successful realisation takes place within an interconnected environment involving relationships, teamwork, legal and ethical obligations, employees’ and officials’ needs, individual interests, established procedures, qualifications, available resources, operational limitations and the intended outcomes and benefits. Leadership that pursues objectives while disregarding these important considerations may become counterproductive, undermining the very goals it seeks to achieve.

Objective-centred leadership welcomes every meaningful contribution. It creates room for people with relevant knowledge, professional skills, experience, ideas and other valuable abilities to participate in decision-making and implementation. Leadership hat is objectives centered should not be about one individual dominating the process; it should be about bringing people and resources together to achieve a shared purpose.

Leadership is a responsibility, not a personal privilege. Those entrusted with leadership hold a duty to contribute faithfully and accountably towards the realization of objectives for the duration of their mandate. Their success should be measured not by personal popularity, power, public recognition or the loyalty they command, but by the value they add and the progress they help achieve towards objectives.

Mistakes made by leaders should be addressed through objective assessment, constructive feedback and appropriate corrective action—not personal attacks. Accountability must focus on facts, performance, consequences and the achievement of agreed objectives. Personal friendships, family connections, tribe, political alliances, religious affiliations or partnerships should not shield a leader from fair scrutiny. Where correction is necessary, it should be offered respectfully, received with humility and acted upon in the best interests of the set objectives and the people it serves.

In objective-centred leadership, legitimate objectives guide decisions and take precedence over personal ambitions. Every significant decision, policy, law, allocation of time and expenditure of money should have a clear and justifiable connection to the intended outcomes. Resources should be used responsibly, and their benefits assessed in terms of effectiveness, efficiency, accountability and long-term impact.

Nevertheless, achieving objectives is not enough if the objectives themselves are unjust, discriminatory or harmful. Good leadership must not only be objective-centred; it must also ensure that the objectives are people-centred. In accordance with the principles of God's word and will, human dignity, equality, justice, human rights and sustainable development. Institutional and national objectives should seek the well-being and advancement of people without unfairly excluding or disadvantaging particular individuals or groups.

This principle is equally important in Christian ministry. Spiritual objectives should align with human dignity, compassion, justice and practical well-being. Faith should inspire responsible leadership and service that positively transforms lives.

Jesus expressed this vision in John 10:10:

“I have come that they may have life, and have it to the full.” — John 10:10 (NIV)

This provides a powerful reminder that leadership should contribute to life, dignity, opportunity and human flourishing. Whether in a church, an organisation or a nation, the ultimate test of leadership is not merely what it claims to stand for, but what it responsibly accomplishes for the benefit of the people it serves.

True leadership advances the objectives, respects the people and remains accountable for the results.

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

 

KEEPING THE BALANCE: FAITH IN GOD CAN BE A FORCE FOR GROWTH, JUSTICE AND DEVELOPMENT—OR BE MISUSED AS A TOOL OF OPPRESSION

Faith in God can bring tremendous benefits to individuals, communities and nations. However, it can also be misused to cause suffering, hinder development and sustain oppression, depending on people's understanding, maturity, intentions and application of religious teachings.

The challenge is not necessarily faith itself, but how faith is understood, practiced and sometimes manipulated for personal, economic or political advantage.

HOW POLITICAL LEADERS, THE RICH AND THE POWERFUL MAY MISUSE FAITH IN GOD

There are people who do not necessarily seek to honour God but instead exploit people's love for God to advance their own interests.

1. Exploiting religious majorities: Some political leaders identify themselves with the religion of the majority, primarily to attract followers, secure political support and strengthen their influence.

2. Creating fear and religious divisions: Some deliberately create fear and suspicion between religious communities, presenting themselves as the only leaders capable of protecting one group against another.

3. Manipulating religious minorities: Others may associate themselves with smaller religious groups, including extremist elements, to create insecurity, advance political interests or establish themselves as indispensable leaders.

4. Justifying religious persecution: Some participate in or encourage the persecution of people belonging to different religions, portraying such persecution as a holy or divinely sanctioned responsibility. This violates the fundamental principles of human dignity, freedom of religion or belief, and equality before the law.

5. Presenting political decisions as divine commands: Certain leaders attach religious significance to public policies, making disagreement appear equivalent to opposing God. For example, a government might propose acquiring land and constructing religious facilities in every constituency using taxpayers' money, while discouraging citizens from questioning the expenditure, its fairness or its constitutional justification.

6. Using religion to conceal wrongdoing: Some powerful individuals publicly display religious devotion to repair damaged reputations or divert attention from corruption and misconduct. They may attend worship services across different religious communities, sometimes without genuine commitment to their teachings. While respectful interfaith participation is commendable, using religion merely for political advantage is hypocrisy.

7. Shifting responsibility for poverty onto religious communities: Some leaders expect religious organizations and ordinary believers to care for vulnerable people while failing to fulfil their own responsibilities. Public resources intended for social protection may be mismanaged, while wealthy individuals or institutions evade legitimate taxation.

8. Calling injustice God's will: People suffering because of corruption, poor governance, unemployment or mismanagement may be told that their circumstances are God's will and serve a divine purpose. Such explanations can discourage citizens from identifying and challenging preventable human failures.

9. Diverting attention through religious and cultural conflicts: Some political actors benefit when citizens remain divided over religion, ethnicity or culture instead of collectively demanding accountability, better governance and improved public services. The media should exercise professional responsibility by reporting these matters objectively rather than amplifying manufactured divisions.

10. Giving divine justification to economic inequality: Extreme differences in wealth and opportunity may be presented as positions permanently assigned by God, even before birth. Such arguments can discourage efforts to address discrimination, exploitation and unjust economic structures.

11. Discouraging political and social reforms: Legitimate demands for change may be dismissed with statements such as: "Your problem is neither political nor social. Go to God, repent and ask for mercy, and perhaps doors will open for you."

    While prayer and repentance have their rightful place in spiritual life, they should never replace the responsibilities of governments, employers and institutions to act justly.

12. Blaming the poor for structural poverty: People experiencing poverty are sometimes accused of laziness and told to work harder, even when they already labour for extremely long hours without earning enough to meet basic needs. Unfair wages, limited opportunities and exploitative working conditions can leave people with little time or strength to pursue education, participate in civic affairs or organize for positive change.

13. Overemphasizing rewards in the afterlife: Religious teachings may place excessive emphasis on heavenly rewards while discouraging concern for justice, dignity, health and prosperity in this present life. People may consequently be persuaded to endure exploitation rather than demand necessary reforms. Yet genuine hope in eternal life should strengthen, not weaken, our responsibility to improve life on Earth. If it will be good there, we can start having a taste of it now. Be it done on earth as it is in heaven, we pray. And if Jesus is the perfect ruler, demanding for good leadership is preparing people to usher in the perfect ruler.

14. Exploiting the generosity of poor believers: Financially struggling people may be pressured to give beyond their means, sometimes through promises of supernatural financial returns or rewards in the life to come. Meanwhile, the institutions and individuals responsible for addressing their suffering may escape accountability.

15. Using public officers to suppress legitimate demands: Security personnel and other public officers may be pressured to discourage citizens from demanding fair wages, better public policies, justice and government accountability. Ironically, many of these officers, particularly in developing countries, may themselves experience poor remuneration, inadequate working conditions and economic insecurity.

Such practices do not represent the highest purpose of faith. They demonstrate how religion can be manipulated to protect privilege while weakening the rights and opportunities of ordinary people.

THE NEED FOR FAITH IN GOD

Despite these misuses, faith in God remains deeply important to believers and can be a powerful foundation for wisdom, moral responsibility, compassion and human development.

For Christians, creation itself testifies to God's existence, wisdom and power.

Just as a manufacturer provides guidance for the proper operation of a product, Christians believe that God has not left humanity without moral guidance. Through His Word, He teaches us to love Him, love our neighbours, pursue justice, show mercy and seek the well-being of others.

Proverbs 9:10

"The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding."

Genuine faith should produce wisdom rather than manipulation, love rather than hatred, justice rather than oppression, and responsibility rather than indifference.

At the same time, freedom of religion or belief must be respected. Every person deserves dignity, equal protection and the freedom to believe, change their beliefs or hold no religious belief without discrimination or persecution.

THE BIBLICAL EXPLANATION: FAITH MUST PROMOTE JUSTICE, MERCY AND HUMAN WELL-BEING

The Bible calls believers to practice a balanced faith that addresses both spiritual and practical human needs.

We should neither reject genuine faith because some people misuse religion nor accept every religious claim without examination.

God's Word consistently calls attention to love, justice, mercy, compassion and responsible conduct.

3 John 1:2

"Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth."

This verse expresses a desire for well-being in both physical and spiritual life. It reminds us that human health and welfare matter, All should work towards the achievement of that even on this side of life. It will never be perfect but we should keep going on that direction and demanding it.

Micah 6:8

"He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

This is a powerful foundation for personal conduct, leadership, public administration and social responsibility.

All people should seek justice, promote the well-being of others, demonstrate mercy and respect human dignity.

When these responsibilities are neglected, believers should not remain silent.

They should unite peacefully, speak courageously and work alongside others of goodwill to challenge injustice and demand accountability. Glad that the Kenyan religious leaders and community leaders are realizing that while sex matter is a big topic, there are other matters destroying the community more - injustice, oppression and lack of opportunities and good will from leaders to seek the prosperity of all. They are no longer silent, they are demanding better.

Prayer is important, but prayer should never become an excuse for refusing to act against preventable suffering.

We must recognize that oppression caused by human decisions should be confronted through responsible human action. God should not be blamed for corruption, exploitation and injustice committed by people.

In Luke 18:1–8, Jesus tells the parable of a persistent widow who repeatedly approached an unjust judge until he granted her justice.

Her persistence teaches an important lesson: people should not abandon their legitimate pursuit of justice simply because those in authority initially refuse to listen.

Likewise, citizens should persist through peaceful, lawful and courageous means until public institutions fulfil their responsibilities.

Proverbs 31:8–9

"Open thy mouth for the dumb in the cause of all such as are appointed to destruction. (or the current structures and treatment cannot produce anything but continued destruction)

Open thy mouth, judge righteously, and plead the cause of the poor and needy."

These verses challenge believers to defend those whose voices are ignored, protect vulnerable people and demand fairness.

Faith should therefore inspire us not only to pray for the hungry but also to help provide food; not only to pray for the sick but also to promote access to healthcare; and not only to pray for the oppressed but also to confront the systems that sustain oppression. We help and confront those multiplying needy cases.

This understanding is consistent with the wider international commitment to human dignity, freedom of religion or belief, equality, social justice and sustainable development, reflected in the Universal Declaration of Human Rights and the United Nations Sustainable Development Goals.

Faith-based organizations can make valuable contributions to these objectives through education, healthcare, poverty reduction, peace-building, humanitarian assistance and the defence of human dignity.

THE CALL TO RECONSIDER: LET FAITH LIBERATE, NOT OPPRESS

We must therefore recognize both the great value of genuine faith in God and the serious danger of allowing religion to become an instrument of manipulation, exploitation and oppression.

Believers should guard against religious teachings and practices that enrich a few while keeping the majority in poverty, fear, ignorance or helplessness.

Equally, we should reject the assumption that eliminating faith automatically produces justice. Some who teach rejection of faith is actually to remove the guilt when Oppressing people and make people have no moral compass and concern for others. Oppression can arise under both religious and nonreligious systems. Human dignity, justice and compassion must be defended regardless of people's religious convictions.

For Christians, faith provides a powerful moral foundation for loving our neighbours, protecting the vulnerable, practicing justice and showing mercy.

We must never allow the promise of a better life in heaven to become an excuse for tolerating preventable suffering on earth.

Prayer is good, but prayer must be accompanied by responsible action.

We must have the courage to question unjust systems, peacefully confront oppressive leadership, demand responsible governance and advocate for fair wages, quality education, accessible healthcare, economic opportunities and equal treatment before the law.

Governments must fulfil their public responsibilities. Religious institutions must uphold integrity. The wealthy must exercise social responsibility. Citizens must remain informed, united and courageous in defending their legitimate rights.

Above all, we should understand that genuine faith in God should never be used to silence the oppressed, excuse corruption or deny people the opportunity to live in dignity, health, peace and prosperity.

Faith should help build a world in which human beings are respected, justice is upheld, opportunities are expanded and the well-being of all people is taken seriously.

LET FAITH IN GOD BECOME A FORCE FOR LOVE, JUSTICE, HUMAN DIGNITY, PEACE AND DEVELOPMENT—NEVER A WEAPON OF OPPRESSION.

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

 

BEYOND INDIVIDUAL BIBLE VERSES: THE IMPORTANCE OF STUDYING WHOLE BOOKS OF THE BIBLE

The art and skill of identifying Bible verses that address a particular subject and bringing them together into a powerful sermon or teaching is valuable. This method, commonly known as topical preaching or teaching, has greatly benefited believers, and for many, it is the main method of Bible teaching they have encountered.

However, care must be taken lest believers miss important truths, explanations, historical contexts, and other details contained in the entire books from which those verses are drawn.

The Bible was not originally written as a collection of isolated verses, but as complete books, letters, historical accounts, prophecies, and teachings. Understanding the whole message of a book helps us interpret individual verses more accurately and appreciate God's Word more fully.

For this reason, believers should deliberately create time to read and study entire books of the Bible, particularly the four Gospels, the Pauline Epistles, Hebrews, and other books of Scripture.

Pastors and church leaders should also develop the knowledge and skills necessary for expository preaching and teaching through entire books of the Bible, explaining passages in their proper context and showing how the different sections contribute to the overall message.

The Apostle Paul instructed Timothy:

2 Timothy 2:15 (KJV): "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth."

It would be wise for every believer and congregation to aim at reading and studying several complete books of the Bible within each year.

Topical preaching helps us understand what the Bible teaches about particular subjects, while whole-book exposition helps us understand those subjects within the broader message of Scripture. Both methods are valuable and should complement one another.

Our goal should not merely be to know many Bible verses, but to understand the Word of God faithfully and apply it correctly in our daily lives.

Elijah Mutua Kirima
Pastor
THE WORD OF GOD IS THE WILL OF GOD.

 

BEYOND KNOWING THE WORD: THE CALL TO TRANSFORMATION

If the exegetical and hermeneutical work of the Word of God only made one know but brought no transformation, it missed the very heart of its intentions.

~ Elijah Kirima

Exegesis helps us understand what the Scriptures originally meant, while hermeneutics guides us in interpreting and applying their message to our lives today. Both are essential in rightly understanding the Word of God. However, the ultimate purpose of studying Scripture goes beyond the accumulation of biblical knowledge; it calls us to transformation.

God's Word is intended not merely to inform our minds but also to transform our hearts, attitudes, character, relationships, and conduct. It should shape how we treat others, how we exercise authority, how we respond to injustice, how we handle conflict, and how we demonstrate love, mercy, humility, and integrity.

James 1:22 reminds us, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Similarly, Romans 12:2 calls us to be transformed by the renewing of our minds.

The true measure of our understanding of Scripture, therefore, is not simply how much we can explain, how many verses we can quote, or how strongly we can defend our interpretations. It is also evident in how faithfully we live out the truth we profess to understand.

Biblical knowledge without corresponding transformation risks becoming an exercise in intellectual achievement rather than spiritual growth. We may know what is right yet fail to practice it; teach love yet harbour hatred; preach forgiveness yet remain trapped in bitterness; or speak of humility while exercising power through pride.

The Word of God is not merely to be studied, explained, and defended; it is to be believed, obeyed, embodied, and lived. Sound biblical interpretation should lead us towards a life increasingly aligned with God's will and a character that reflects Christ.

Ultimately, the goal is not merely to become people who know more about God, but people whose lives increasingly demonstrate the truth, love, and righteousness of the God they profess to know.

Elijah Mutua Kirima.

Pastor.

THE WORD OF GOD IS THE WILL OF GOD.

RISING WITH DIGNITY: HOW TO SURVIVE A COMPROMISED WORLD WITHOUT COMPROMISING YOURSELF.

 

RISING WITH DIGNITY: HOW TO SURVIVE A COMPROMISED WORLD WITHOUT COMPROMISING YOURSELF

In a world where opportunities can come at the price of one's conscience, keeping your integrity while pursuing success requires courage, wisdom, patience, and a practical strategy. It is not enough to know what is wrong; we must also learn how to survive, grow, and eventually rise without becoming what we once opposed.

1. Define Your Values Before You Enter the Struggle.

Decide in advance what you will not sacrifice for money, employment, promotion, education, political victory, relationships, or acceptance. When you establish your boundaries before temptation comes, you are better prepared to resist pressure when your needs become desperate.

Remember that not every opportunity is worth its price. Some doors open into places where your freedom, peace, reputation, and future may be held hostage.

2. Learn to Distinguish Humility from Humiliation.

There is dignity in starting small, serving others, learning new skills, volunteering when you can afford to, and accepting honest work outside your area of training while pursuing your dreams. No honest work should make you feel ashamed.

However, humility does not mean surrendering your human worth. Serving willingly is different from being exploited, and making reasonable sacrifices is different from being forced into degrading, dangerous, or unethical arrangements.

You may begin at the bottom without agreeing that you deserve to remain there.

3. Develop Skills and Alternatives That Reduce Your Dependence.

One of the strongest protections against exploitation is the ability to survive without depending entirely on one individual or institution. Learn practical skills, improve your qualifications, build professional relationships, explore several sources of income, and pursue small, realistic opportunities while preparing for larger ones.

Where possible, save even small amounts, avoid unnecessary debt, and resist financial arrangements that make leaving an abusive environment impossible.

Your goal should not merely be to find someone who can help you rise, but to develop the capacity to stand even when that person withdraws their support.

4. Never Allow Gratitude to Become a Debt of Obedience.

Someone may genuinely help you, and you should appreciate that kindness. You may also choose to reciprocate through reasonable service, generosity, or future assistance to others.

However, assistance does not purchase ownership of your conscience, body, relationships, political opinions, or future decisions.

A genuine mentor helps you grow in independence, judgment, and responsibility. A manipulative mentor makes you increasingly dependent, fearful, isolated, and unable to make decisions without permission.

Be grateful, but remain free to think.

5. Recognize the Early Warning Signs of Exploitation.

Be cautious when an opportunity comes with unexplained payments, suspicious documents, demands for dishonesty, unwelcome sexual advances, threats, excessive unpaid labour, deliberate isolation, or pressure to hate and harm other people.

Do not ignore these signs simply because the person involved is influential, religious, wealthy, politically connected, or widely respected.

Seek clarification, request written terms, verify claims independently, and consult trustworthy people outside the immediate environment. Where appropriate, keep lawful records of agreements, payments, instructions, and incidents.

Do not sign documents you do not understand or falsely accuse someone to secure an advantage. A small compromise may become a tool for demanding a much greater one.

6. Protect Your Mind, Relationships, and Right to Question.

Exploitation becomes easier when people are exhausted, isolated, frightened, or made to believe that everyone outside their group is an enemy.

Maintain healthy relationships with family, friends, colleagues, and independent mentors. Listen to different perspectives, examine evidence, and allow yourself to change your mind when facts demand it.

No leader, employer, political movement, religious group, or mentor should require you to abandon your ability to think critically.

Beware of any group that teaches you to measure people's worth by their tribe, wealth, political loyalty, or usefulness to its leaders. Your advancement should never depend on dehumanizing someone else.

7. Learn to Say No Wisely, Firmly, and Safely.

You do not always need a heated argument to defend your principles. Sometimes, a calm response is enough: “I appreciate the opportunity, but I cannot participate in something dishonest.” Or, “I am willing to help within reasonable limits, but I cannot accept those conditions.”

Where direct refusal may expose you to violence, retaliation, or serious harm, prioritize your safety. Seek trusted assistance, document what is happening where safe and lawful, explore alternatives, and plan your exit carefully.

Courage is not recklessness. You can refuse wrongdoing without unnecessarily placing yourself or your dependants in danger.

8. Accept Slow Progress Without Surrendering to Despair.

An honest person may watch others advance through bribery, exploitation, tribal favouritism, deception, or connections. It can be painful to see opportunities denied to you while those who compromise their values appear to prosper.

Nevertheless, do not measure your entire life against someone else's speed of advancement. Continue learning, building a credible reputation, nurturing relationships, and taking opportunities that do not destroy your future.

Integrity does not guarantee immediate success, and dishonest people do not always fail quickly. The point is not to promise that righteousness will make life easy, but to recognize that the manner in which we succeed matters alongside the success itself.

9. Build Networks That Open Doors Without Selling People.

Seek out individuals and organizations that believe in fairness, mentorship, transparency, and mutual development. Form relationships where people exchange knowledge, recommend qualified candidates, share opportunities, and support one another without demanding unethical loyalty.

When you eventually gain influence, do not reproduce the same exploitation you experienced. Give people fair opportunities, compensate work appropriately where possible, offer affordable pathways for those who cannot work for free, and judge people by their ability and character rather than their connections.

A society changes when those who rise begin to make the path less exploitative for those who follow.

10. Know When to Leave, Report, or Seek Help.

Not every environment can be reformed from within, and not every influential person deserves another chance at your expense. If an environment persistently demands wrongdoing, threatens your safety, or destroys your well-being, leaving may be an act of wisdom rather than failure.

Where crimes, coercion, corruption, sexual exploitation, or threats are involved, seek appropriate legal, professional, safeguarding, or law-enforcement support when safe to do so. Do not let shame or fear persuade you that you must face serious wrongdoing alone.

You are not required to remain in a destructive situation merely to prove your loyalty, patience, or resilience.

11. Let Your Faith Strengthen Your Character, Not Excuse Exploitation.

For those who believe in God, faith can provide the strength to endure difficult seasons without abandoning truth, love, justice, and human dignity.

The Bible reminds us in Proverbs 10:9 that whoever walks in integrity walks securely. Micah 6:8 calls us to act justly, love mercy, and walk humbly with God. Romans 12:21 encourages us not to be overcome by evil, but to overcome evil with good.

These principles do not mean accepting abuse in silence or refusing practical help. Rather, they call us to resist wrongdoing, seek justice, protect the vulnerable, and avoid becoming perpetrators ourselves.

Faith should never be used by a mentor, employer, or religious leader to demand unquestioning obedience to unethical instructions.

12. When You Rise, Become Evidence That Another Way Is Possible.

Your greatest victory may be more than obtaining the job, building the business, earning the promotion, or reaching the position you once desired. It may be reaching that destination without losing your conscience, dignity, compassion, or respect for others.

When you become a leader, do not demand from newcomers the same degrading sacrifices that were demanded of you. When you become an employer, do not exploit those who need work. When you become a mentor, do not make people dependent on you. When you acquire resources, help others grow without making their dignity the price of admission.

The world needs people who can succeed without corrupting others and communities that reward competence, honesty, and service rather than manipulation.

CONCLUSION: YOUR DIGNITY IS PART OF YOUR SUCCESS

A clean rise may be slower, more difficult, and less predictable than a compromised one. There may be seasons when you must start again, accept less than you deserve, or walk away from opportunities you desperately need.

But do not confuse a difficult beginning with a worthless future. You can learn without surrendering your judgment, serve without accepting humiliation, receive help without selling your freedom, and pursue success without making enemies of innocent people.

Do not allow a corrupt environment to convince you that corruption is the price of belonging. Do not allow delayed success to convince you that integrity is useless. And do not allow the people who exploited you to determine the kind of person you become.

Keep learning. Keep building. Keep your conscience alive. Seek good people, create alternatives, and rise whenever the opportunity comes.

And when you finally rise, rise with dignity—and extend a hand to those still struggling below, without demanding that they lose themselves to reach where you are.

The goal is not merely to rise above others, but to rise without trampling on them.

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

THE COST OF A CLEAN RISE.

 THE COST OF A CLEAN RISE

Getting even a small foothold in most places nowadays, especially in Africa, is not easy, whether one chooses a clean or “dirty” path. This increases the likelihood of being pressured into unethical practices to access anything meaningful—a job, business, capital, promotion, assistance, education, election, success, or even a social group to belong to.

Sometimes, a person is expected to work on the farms of potential helpers, care for their children, fetch food for their animals, wash their cars, or perform other tasks unrelated to their work, vision, or dreams. Sometimes, they are told to sign documents, give money, or falsely testify against someone. Others are overloaded with work until compliance seems the only way out. There is nothing wrong with acts of kindness when they are voluntary and the person requesting them does not act with a humiliating, disrespectful, dehumanizing, or unjust attitude.

Sometimes, you meet someone who appears to be an answer to prayer, only to discover that they want to isolate you from everyone and everything else, under the guise that finding what you wanted means you should forget everything else. You work excessively hard while your mentor earns, yet you receive nothing unless you comply with their wishes, even when those wishes are unethical. You may be forced into an unwelcome romantic or sexual relationship, or told to leave. You may be required to attend expensive seminars, sometimes at odd hours, or lose your opportunity. You receive vague or contradictory feedback, especially when you have not complied with their unclear or questionable demands.

Sometimes, people are forced into isolation and have their critical thinking dismantled before being persuaded to commit acts of violence. For example, a politician or employer may tell you to mobilize against other tribes if you want jobs or promotions for yourself, your children, or your community. Sometimes, there is an outright demand to commit crimes or acts of terror, yet the person issuing these demands is still regarded as a wise mentor and protector.

An “Us versus Them” mentality develops, accompanied by the warning that if you do not join “US,” you can “count yourself out.” A person may eventually become completely alienated.

When newcomers enter unfamiliar spaces, or people pursue a particular victory or success, their natural desire for belonging and achievement can be weaponized against them.

1. Financial Exploitation: The Cost of Admission

Predatory environments present financial extraction not as exploitation, but as an investment in one's future or a test of commitment. This may happen when seeking a job, contesting for a political seat, or when regional leaders, elders, or communities are expected to demonstrate goodwill through financial contributions to secure consideration for their regions.

Newcomers are often expected to work gruelling hours for free or below-minimum wages, sometimes for extended periods, under the guise of “gaining experience.” Their basic needs are disregarded, and any failure to comply may be interpreted as a lack of interest or commitment. Even attachments and internships as good as they are may be a way that excludes the poor who cannot get free days not because they are busy elsewhere making a lot of money but must be busy elsewhere to earn a single meal. When it becomes a must to attach the internship letter, we need to ask if the poor will get the free time for such free services.

Manufactured Financial Dependency: Newcomers may be encouraged to incur debts, such as paying for expensive accommodation controlled by the organization, trapping them in the system. Leaving becomes financially devastating. They must either conform to what others are doing or risk exclusion.

2. Character Corruption: The Erosion of Ethics

To make newcomers or people in need “fit in,” a group may dismantle their existing moral framework and replace it with its own pragmatic or corrupt rules for survival.

Incremental Complicity (The Slippery Slope): Newcomers or people in need are rarely asked to do something deeply unethical on the first day. Instead, they may be asked to overlook a small lie, approve a minor discrepancy, or participate in mocking an outsider. Once they comply, they become implicated, making it harder to resist greater violations later.

Normalized Deviance: The group presents unethical behaviour as “industry standards,” “street smarts,” or “what it takes to win.” Anyone who objects is shamed as naive, weak, or unsuited to the “real world.”

Compromising the Newcomer: Predators may deliberately create situations in which newcomers or people in need break rules or commit minor offences. Once their “hands are dirty,” this becomes leverage for silent or explicit blackmail, ensuring loyalty or providing justification for excluding them.

3. Exploitation of Personal Autonomy and Well-being

Beyond money and morals, newcomers and people in need may be systematically stripped of their personal boundaries.

Time and Energy Depletion: By overloading newcomers or making life extremely difficult for those seeking opportunities, predatory environments impose exhausting schedules and endless hustles to make ends meet. Chronic fatigue follows. A tired mind has less cognitive energy to critically examine exploitation or confidently say “no.”

Isolation from Support Systems: Newcomers or people in need may be told that outsiders, including family and old friends, are a waste of time, and that only lazy or visionless people keep seeking connections elsewhere. This cuts off external perspectives and reality checks. Even when the system promises resources, the individual may instead be victimized, labelled, and blamed.

CONCLUSION

A clean rise may be difficult to achieve today, yet there is an increasing need for more people who desire to rise with integrity, as well as people and societies that value and support a clean rise.

ELIJAH MUTUA KIRIMA

PASTOR AND SOCIAL WORKER

THE WORD OF GOD IS THE WILL OF GOD.

 

THE TWO VICTORIES: CONQUERING OTHERS OR TRANSFORMING LIVES?

A warrior may use physical violence, or may simply exercise power without regard for dialogue, consensus, or the feelings and aspirations of others. Such a person insists that their word must be final and that anyone who dares to disagree must be defeated, humiliated, or silenced.

Eventually, this warrior may stand on the podium of victory, celebrating a seemingly great achievement. Yet, looking back at the battlefield, they may see the lives lost, hearts broken, dreams destroyed, careers derailed, and divisions created. The wounds may persist long after the battle is over, affecting individuals, families, communities, and even generations to come.

Outwardly, the victory may appear glorious, but inwardly, the victor may struggle with guilt, regret, broken relationships, and a painful sense of emptiness. For what is the true value of winning a battle if, in the process, we destroy the very people and relationships that give victory its meaning?

On the other hand, there is a different kind of warrior: the transformational leader who chooses dialogue over violence, consensus over dictatorship, and reconciliation over humiliation. Such a leader understands that disagreement is not necessarily disloyalty, that listening is not weakness, and that another person's different opinion does not diminish their own authority.

This path is not always easy. Those who choose peace may be mistaken for cowards, and those who seek consensus may face even greater aggression from people determined to impose their will. Nevertheless, the transformational leader perseveres, seeking solutions that protect human dignity while advancing the common good.

When this leader finally stands on the podium of victory, the view behind them is different. Instead of counting the fallen, they can celebrate violence prevented, lives and property protected, relationships preserved, and dreams and aspirations given room to flourish. Former opponents may become partners, broken trust may be restored, and the future may hold greater promise for all concerned.

The first victory conquers people; the second transforms situations and builds people. The first may establish dominance, but the second builds a legacy.

True leadership is not measured merely by how many people obey us, how decisively we silence opposition, or how high we rise above others. It is measured by how we exercise power, how we treat those who disagree with us, and what remains of people's lives, dignity, relationships, and hopes after we have achieved our goals.

Whether in families, churches, workplaces, communities, or nations, let us aspire to a victory that does not require the destruction of others. Let us become leaders who have the courage to listen, the wisdom to seek consensus, and the strength to choose peace even when violence or domination appears to offer a quicker path.

The greatest victory is not standing alone at the top after defeating everyone else. It is standing together at the end of the struggle, with lives preserved, dignity upheld, relationships strengthened, and a brighter future secured for generations to come.

Elijah Mutua Kirima
Pastor
THE WORD OF GOD IS THE WILL OF GOD

 

UNDERSTANDING THE CHARACTER OF GOD CAN IMPROVE LEADERSHIP AND SOCIETAL DEVELOPMENT

Many believers grow up hearing that God is all-powerful and does whatever He wants, whenever He wants, including causing suffering, oppression, and what would be considered injustice by human standards.

This presentation of God has helped create the perception that kings and rulers, too, have the authority to do whatever they want without being questioned by their subjects. Such a portrayal of God has served the interests of some political and religious leaders by encouraging the masses to believe that leaders, as representatives or appointees of God, know best, act according to His direction, and should not be questioned.

It therefore follows that a better understanding of God's character and nature can improve leadership and development in societies and nations around the world.

ALTERNATIVE PERSPECTIVES: A GOD WHO UPHOLDS JUSTICE

Not all believers or theological traditions agree with the idea of an arbitrary or morally unchecked God. Many theological perspectives challenge the notion that God does whatever He wants, including causing suffering, oppression, and injustice.

Careful theological reflection reveals that God's omnipotence (all-powerfulness) is consistent with His omniscience (all-knowing nature) and omnibenevolence (perfect goodness). From this perspective, God cannot act contrary to His righteous nature, because injustice would contradict His character.

Throughout the Bible, people questioned events and circumstances, including those in which they believed God was involved. Such questioning was not necessarily a lack of faith, but an honest engagement with a God whose character is associated with justice. If people could question God, human institutions and leaders should certainly uphold justice, avoid oppression, and remain open to questioning and scrutiny.

While some believers find comfort in the idea of an unquestionable, all-powerful ruler whose plans transcend human morality, political leaders have sometimes exploited similar thinking to justify doing whatever they consider to be in the public interest. Understanding that God's character is inseparable from justice, mercy, and love can encourage leaders to do what is right and citizens to hold them accountable when they do wrong.

Many contemporary believers increasingly emphasize a God of perfect justice, mercy, and love rather than portraying God as the author of arbitrary suffering. This understanding can inspire people to demand the same values from their social institutions and national leaders.

While God calls us to pray for leaders:

1 Timothy 2:1–2

“I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.”

He also desires that people be transformed inwardly, willingly choosing truth and righteousness. A society in which people do what is right out of conviction, rather than fear or coercion, is better positioned to achieve lasting peace and development.

1 Timothy 2:3–4

“This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth.”

When leaders fail to uphold justice, however, citizens must understand that they have a responsibility to speak for the oppressed and question those in authority.

Proverbs 31:8–9

“Speak up for those who cannot speak for themselves, for the rights of all who are destitute. Speak up and judge fairly; defend the rights of the poor and needy.”

If Abraham had the courage to question God:

Genesis 18:23

“Then Abraham approached him and said: ‘Will you sweep away the righteous with the wicked?’”

Then we, too, should have the courage to question our leaders when justice is at stake, and our leaders should be humble enough to listen, respond, correct their mistakes, and do what is right.

ELIJAH MUTUA KIRIMA
Pastor
THE WORD OF GOD IS THE WILL OF GOD

THIS PREACHER I STRUGGLE WITH.

 THIS PREACHER I STRUGGLE WITH

You listen to some preachers several times, sometimes even within the same sermon, and they seem to go full circle, contradicting what they said earlier.

They will say that death is of the devil and pray for God's protection against death, only to turn around and say that death is of God, who picks His “fruits” whenever He wishes.

They will say that suffering is not of God, only to turn around and teach that God causes suffering to teach spiritual lessons, test people, and break their pride.

They will say that God delivers from poverty but that at the same time He distributes poverty to his people as He wishes.

They will say that God knows what we need before we ask and can answer even before we pray, only to turn around and insist that we must pray harder, shout louder, fast longer, and demonstrate desperation to receive from Him.

They will say that the death of Christ broke the power of every curse, only to turn around and tell people that they are still under a curse, which can be broken through a good offering or other services rendered to the pastor or his or her church.

They will say that disease is of the devil, only to turn around and teach that it is an instrument in God's hands to accomplish His purposes.

These are some of the teachings I struggle with because they can leave believers confused about the true nature and character of God.

I appreciate the books I have read that present a God who is not the author of evil but is working to deliver, restore, and ultimately save those who put their trust in Him.

Although the Bible may appear to contain contradictions on these subjects, I believe many of these difficulties can be resolved through careful study, proper interpretation, and a deeper understanding of God's character and purposes. We must distinguish between what God causes, what He "permits*, what results from human choices, and what comes from the destructive influence of evil.

The Bible cautions us against carelessly attributing evil to God. James 1:13 says:

“When tempted, no one should say, ‘God is tempting me.’ For God cannot be tempted by evil, nor does he tempt anyone.”

Although this verse specifically addresses temptation, it challenges us to examine teachings that portray God as the source of evil without carefully considering what Scripture actually says.

First John 3:8b declares:

“The reason the Son of God appeared was to destroy the devil’s work.”

In the broader biblical context, the devil's work includes sin, hatred, and the absence of love, which contribute to much of the suffering people experience. The Gospels also portray Jesus confronting sickness, pain, oppression, and other forms of human suffering through His healing and liberating ministry.

Matthew 4:23–24 tells us that Jesus went throughout Galilee, proclaiming the good news of the Kingdom and healing every disease and sickness among the people. People brought Him those suffering from various diseases, severe pain, seizures, paralysis, and demonic oppression, and He healed them.

Jesus' ministry therefore gives us a powerful picture of God's compassion towards suffering humanity. Rather than teaching us to view every sickness or tragedy as evidence of God's displeasure, His example invites us to respond to suffering with compassion, prayer, practical help, and hope.

Of course, not every question about suffering can be answered with a simple explanation. The Bible contains passages about divine judgment, discipline, testing, human responsibility, and the consequences of wrongdoing. These must be studied in their proper contexts rather than used indiscriminately to explain every tragedy that occurs.

If we believe that God is good, we should seek to understand His actions in a way that is consistent with His revealed character. Rather than using fear, suffering, sickness, death, or curses to manipulate believers, spiritual leaders should help people understand God's Word, grow in faith, exercise wisdom, and find hope in Him.

The pulpit should bring clarity about God, not confusion; freedom, not spiritual bondage; and hope, not fear-driven dependence on religious leaders.

May we study the Scriptures carefully, examine what we are taught, and hold firmly to what is true.

“Test everything. Hold on to what is good.” — 1 Thessalonians 5:21

Elijah Mutua Kirima

Pastor

THE WORD OF GOD IS THE WILL OF GOD

THIS WORLD WE LIVE IN.

THIS WORLD WE LIVE IN 

 The Contrasts and Uncertainties of Human Life .

This world we live in is quite an experience. It is a journey filled with contrasts, surprises, joys, sorrows, and uncertainties. 

 Sometimes we celebrate the birth of a child; at other times, we mourn the death of a loved one. 

 Sometimes we are happy; at other times, we are sad. Sometimes we cry; at other times, we laugh. 

 Sometimes we have people standing firmly by our side; at other times, we find ourselves facing life's challenges alone. 

 Sometimes we make friends; at other times, we encounter enemies.

 Sometimes people celebrate our success; at other times, we face jealousy, resentment, and opposition.

 Sometimes our plans, dreams, and ambitions succeed; at other times, they fail, leaving us disappointed and wondering what went wrong. 

 Sometimes we enjoy abundance and prosperity; at other times, we experience severe lack and struggle to meet even our basic needs.

 Sometimes we enjoy good health and the freedom to pursue our dreams; at other times, pain and disease make even the simplest activities difficult.

 Sometimes people are born with their bodies and organs functioning as expected; at other times, people are born with disabilities that may shape their experiences and the support they need throughout life.

 Sometimes opportunities are available to pursue the highest level of education our abilities and ambitions allow; at other times, even access to basic education remains an unfulfilled dream.

 Sometimes we live our entire lives in relative safety and security; at other times, we face violence, insecurity, displacement, and the constant fear of what tomorrow may bring. 

 Sometimes we enjoy peace, love, and harmony; at other times, our lives are disrupted by conflict, hatred, betrayal, and chaos.

 Sometimes our minds function with remarkable clarity, producing ideas and discoveries that transform the world; at other times, we become so overwhelmed by life's burdens that we struggle to think clearly, make decisions, or bring our ideas to fruition.

 Indeed, this world is a place of contrasts.

 Two people can live in the same world, at the same time, yet experience life in remarkably different ways.

 Even one person can experience extraordinary joy in one season and overwhelming sorrow in another. 

 Our circumstances are not always a reflection of our worth, our abilities, or our efforts.

 Some things are within our control, others depend partly on the choices of those around us, and still others arise from circumstances beyond our control. 

 Perhaps, therefore, we need to approach life with humility, compassion, patience, and understanding. 

We should not be too quick to judge those who are struggling, nor should we take our moments of prosperity, health, peace, or happiness for granted. 

 When we have abundance, may we remember those experiencing lack. When we are strong, may we support the weak.

 When we succeed, may we help others find opportunities to rise. 

When we are going through difficult times, may we find the courage to persevere and the wisdom to seek help when we need it.

 Above all, may we remember that although we cannot control every experience life brings our way, we can influence how we respond to it and how we treat the people we encounter along the journey. 

 This world we live in may not offer everyone the same circumstances, but we can all contribute to making it a more compassionate, just, and humane place for everyone. 

 Elijah Mutua Kirima

 Pastor 

THE WORD OF GOD IS THE WILL OF GOD

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

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

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.