#MJUE SANA MUNGU UWE MFUASI MADHUBUTI WA KRISTO (Ayubu 22:21, Yohana 8:31, Daniel 11:32b)

Iliyokuwa wiki ya Baraka sana kwa anga la Iringa, Tanzania hakika imeweka alama ya ushindi. The gospel ministers "missionaries" from NEGOMI blessed the land with a word of Season to stirring up the spirits of those whom God is everything, that to know Him better is all in all, and indeed any human being who desire fellowship with God than anything will always lean to that understanding, have that metaphorical leaning.

#HAFLA YA SHUKRANI KWA MUNGU - DR RECKNALD

https://www.youtube.com/live/tceSnsuN5SY?si=MeJLhuU1Oi1Tvmrg

 

# DR RECKNALD (Doctor of Missiology)

 

THE IMPACT OF INCLUSIVE SERVANTHOOD ON CHURCH GROWTH; A CASE STUDY OF TANZANIAN CHURCH

 

ABSTRACT: This study investigated the impact of inclusive servanthood on church growth, with particular reference to selected churches across Tanzania. Inclusive servanthood is understood as a Christ-centered leadership and ministry model rooted in humility, compassion, selflessness, empowerment and love-values demonstrated by Jesus Christ throughout His earthly ministry. This model aligns with Christ’s Great Commission, grounded in Matthew 28:18–20, which continues to guide the Church today. It emphasizes service to humanity rather than mere church attendance. Servanthood, therefore, forms the foundation of true discipleship and effective evangelism, reflecting the biblical mandate of Jesus Christ to “make disciples of all nations.” The research was guided by three main objectives: (1) to explore members’ and leaders’ understanding of inclusive servanthood in relation to church growth, (2) to assess the relationship between inclusive servanthood and effective evangelism, and (3) to identify the major factors influencing people to join and remain in churches.  A descriptive research design was employed, combining both quantitative and qualitative approaches. Data were collected using open- and close-ended questionnaires and semi-structured interviews from 40 respondents across 24 churches in Tanzania. The participants included 18 church leaders (bishops, overseers, founders, coordinators, senior pastors, and elders), 9 church servants (secretaries, children’s teachers, project workers, intercessors, and ushers), and 13 ordinary members. Secondary data were obtained from relevant handbooks, theological and academic publications. Quantitative data were analyzed using SPSS version 27, applying Pearson’s correlation coefficient, while descriptive statistics such as frequencies, percentages, and charts summarized the findings. The results revealed a positive correlation (r = 0.181) between inclusive servanthood and church growth, signifying that while the relationship is modest, inclusive servanthood plays a key role in shaping the culture, accountability, and evangelistic effectiveness of the church. Most respondents (over 90%) agreed that inclusive servanthood promotes effective evangelism, strengthens discipleship, and enhances member retention. However, the findings also showed that many churches lack a formalized model or documented standards for inclusive servanthood, with practices often applied informally. Limited awareness, leadership resistance, and inadequate training were identified as barriers to full implementation. The study concludes that church growth is multidimensional, but inclusive servanthood remains a vital determinant of sustainable expansion, unity, and accountability. Where leaders model Christ-like service and empower all members to participate in ministry, the church experiences increased effectiveness, transparency and community engagement. Conversely, weak or authoritarian leadership undermines evangelism and contributes to stagnant growth. The research recommends that churches institutionalize inclusive servanthood by developing documented models, training programs, and evaluation committees to monitor adherence. Leaders should embody humility, transparency, and accountability while encouraging shared responsibility among members. Moreover, youth and family engagement, mentorship programs, participatory evangelism, and digital ministry expansion were identified as practical strategies for enhancing church growth. Implications of the study suggest that church growth can be significantly strengthened through contextualized leadership approaches that integrate servanthood with evangelistic practice. A values-based model of inclusive servanthood is essential for fostering unity, spiritual maturity, and sustainable ministry outcomes. Finally, the study recommends further research across a broader regional scope, including East and Central African contexts, and comparative studies between Pentecostal and non-Pentecostal traditions. Future research should also explore moderating factors such as church finances, leadership structures, and socio-economic influences on servanthood practices. In conclusion, inclusive servanthood is not merely a leadership model but a biblical mandate central to the mission of the Church.

https://www.linkedin.com/in/recknald-lucas/overlay/Education/1134096655/treasury/?profileId=ACoAAAv01qMBfjRPBqieb33hX25OGrLEwMe7B9U

Contact DR RECKNALD through E-Mail: recknald@gmail.com or +255755286021 for more details on this study.

#ARE YOU; A MARTHA OR A MARY?

Je, wewe ni Martha au Mariam?,  Jiulize.......

Katika biblia, Luka 10:38-42 inaeleza vizuri wasifu wa hawa wawili namna walivyojiweka kwa Bwana na matarajio yake kwao na kisha kuwaambia la msingi kwao kulitenda ktk yote pale yeye akiwepo kama fungu lililo jema zaidi.

Biblia inatuonyesha YESU alipokuwa karibu kuingia nyumbani mwao; MARTHA alikuwa wa kwanza kumlaki na kumkaribisha.

YESU alipokuwa kati yao: ni MARIAM ndiye aliyeketi miguuni mwake Yesu kujifunza na kusikiliza maneno ya YESU.

MARTHA alikuwa akihangaika kwa utumishi mwingi, kusumbuka na kufadhaika kwa ajili ya vitu vingi uweponi wa Bwana huku akimwacha YESU na umbu lake (na kama kumuandalia chakula jibu la YESU ni Yohana 4:31-34).

YESU aliweka wazi na kufunguka msingi wa yote unaotakiwa na wote; ambao ni mmoja tu kukaa karibu naye YESU, kumkaribia yeye huku moyo umemfungulia. Fungu hilo jema ndiyo wakina MARIAM huchagua lidumu kwao.

Ndiye YESU mwenyewe aliyesema kwa lile jambo jema alitendalo kila itakapohubiriwa injili yake ulimwenguni kwote litakumbukwa vizazi hata vizazi na kutajwa kwa kumbukumbu lake, sasa sio la MARTHA bali la MIRIAM; kwa maana wakati MARTHA akitumikia (kuserve supper) karamu ile ya mwisho waliyomwandalia kama familia ya Simoni huko Bethania siku 6 kabla ya pasaka, yeye MIRIAM alitwaa ratli ya marhamu ya nardo safi ile chupa ya Alabasta yenye marashi ya thamani kubwa aliyoinunua kwa kujilimbikizia pesa aliyopata kwa mwaka mzima kama ya USD 17,000's/TZS 44M's kwa sasa, huyo alitambua thamani ya Bwana maishani mwake, akammiminia marashi hayo yote YESU kichwani pake na kumpakaa miguu na kisha kumfuta kwa nywele zake mpaka nyumba nzima ikanukia marashi hayo, naye YESU akasema kama nabii kwa waliopinga tendo hilo kuwa ametenda lililo jema wamwache alitende kuuandaa mwili wake kwa maziko (Yohana 12:1-8; Mathayo 26:6-13; Marko 14:3-9).

Hivyo huu ni msingi kwa mambo yote ya Mungu kipaumbele kuwa sio ile kazi yake Mungu uitendayo bali kuwa karibu na Bwana Mungu wa hiyo kazi ili uitende vizuri kwa wepesi na kirahisi zaidi.

Tunaona utofauti baina yao MARTHA na MARIAM pia hata wakati wa Kifo cha Lazaro kaka yao:

Yohana 11:20-27

YESU alipofika uweponi mwao karibu nao, MARTHA pekee yake kutoka msibani alikuwa wa kwanza kumlaki.

Neno alilolisema MARTHA kwa YESU "KAMA UNGALIKUWAPO HAPA NDUGU YANGU HANGALIKUFA". Kauli ile namna alivyoisema, imani yake ya kusitasita na mazoea yake kwa Bwana haikuleta matokeo mazuri bali iliprovoke/ilileta mjadala badala ya kuleta suluhisho kutoka kwa Bwana.

Yohana 11:28-44

Ni MARTHA pamoja na imani yake ya kuyumbayumba ndiye aliyeenda kumuita MARIAM umbu lake faraghani kufaidi uwepo wa Bwana akisema YESU yupo anakuita. Mahali palepale alipokutana na MARTHA ndipo YESU alikuwepo wala hakuondoka; anga lilelile, uwepo uleule, spoti ileile, mazingira yaleyale MARIAM akamwendea upesi. Lakini kwa moyo wa MARIAM ulivyokuwa alivyotoka msibani kwenda uweponi mwa Bwana si pekee bali wote waliokuwa naye walimfuata. MARIAM alipofika kwa Bwana, na kumwona YESU; ALIANGUKA MIGUUNI PAKE (Unyenyekevu wake ule ulikuwa mkuu sana na moyo uliofunguka wenye tumaini la kufungua mbingu na kumuona Mungu huku na imani thabiti kwa Bwana YESU isiyoyumbishwa na chochote), kwa huzuni na moyo ule wa imani uliofunguka kwa Bwana huku akiwa na matarajio ya matokeo mema. MARIAM akainena kauli ileile kama ya MARTHA kwa namna yake kuwa "KAMA UNGALIKUWAPO HAPA NDUGU YANGU HANGALIKUFA".  YESU alipoona huzuni yake juu ya jambo lile na kulia kwake kwa uchungu kama mwenye mzigo mkuu ktk msiba ule kwa namna alivyoinena kauli ile kuliko hata MARTHA alivyojipresent/ alivyojihudhurisha kwake Bwana, kwa maana kwa kulia kwake MARIAM kwa uchungu kuliprovoke/kuliibua kilio kikuu hata kwa wale waliokuwa wamefuatana naye. Ndipo YESU ALIUGUA ROHONI, AKAFADHAIKA ROHO YAKE. 

YESU ALILIA MACHOZI HUKU AKIUGUA NAFSINI  MWAKE, alipoona tu kaburi alimowekwa Lazaro, AKALIA KWA SAUTI KUU Lazaro, njoo huku nje, naye akafufuka na kutoka nje huku akiwa amefungwa sanda. 

Hii yote ilitokea sababu ya namna MARIAM alivyojinyenyekeza na kumheshimu YESU pasipo mazoea kwa hisia ya kweli na ya dhati moyoni mwake mbele za wote msibani kuliko MARTHA (japo naye MARTHA anasehemu yake ktk utimilifu wa jambo lile, kuachwa kwake na uwepo ule wa Mungu ktk Bwana YESU ni changamoto kuu ambayo ufalme wa mbinguni unakutana nayo hata sasa kwa wengi, wengi wapo eneo sahihi, wakati sahihi na wengine wanatumika humo ila wanakosea namna ya kuaccess vya rohoni kutoka kwake YESU kwa kutokuelewa vema namna yake ya kumpokea Roho wake Mtakatifu).

Kinamna ile MARIAM alivuta uwepo wa Mungu, aliprovoke presence ya Mungu na mbingu yake ktk Bwana Yesu kuleta matokeo yaliyoonyesha utukufu wa Mungu katika jamii yao yote. Sasa pamoja na hayo yote kutukia machoni pake MARTHA bado tunaona kutokana na mazoea yake kwa Bwana yeye alikuwa mkavu uweponi mwa Bwana YESU pasipo kuwa na imani thabiti na moyo uliofunguka; hata akaja kumwambia YESU pamoja na ufahamu aliomupa mwanzoni akasema; marehemu ananuka sasa maana amekuwa maiti kwa siku 4, kwa hatua ile Bwana YESU alimkemea kama kusema na shetani mpinzani wake (ndani ya MARTHA kwa kuwa ndiye aliyefungua mlango wa kusitasita ktk imani yake).

Jamii ya MARTHA kama wasifu wake ktk biblia ni kama Mpigadebe fulani hivi kuwaambia mwenzake ingia usafiri na gari kwa ushawishi mkubwa lakini yeye hubaki hapo hapo huku akiacha kina MARIAM wakiexperience the goodness of the journey. Ndivyo ilivyo hata katika Bwana usiwe wa jamii ya MARTHA bali kuwa kama MARIAM.

Ndipo utajua mwenyewe unao ufungua wa kuufungulia ukuu wa Mungu ndani yako utakaofurika maishani mwako na YESU yeye yupo siku zote karibu na moyo wako abisha ili ajifunue ndani yako kwa namna ya ajabu. 

Kwa hivyo ni wewe kutune ile frequency ya moyo wako vizuri kwa ile mode/mood aitakayo, namna unavyojisikia ile hali yako ya ndani ya uhitaji, ile shauku kuu ya moyo wako huku ukimuelekea yeye, ukijimimina kwake, na utakapofika hali hiyo atajisikia pia ndani yake na hakutakuwa na pingamizi kwake tena kwa namna yoyote zaidi ya kujifunua kwako yaani Mungu na mbingu yake ndani yako ktk Bwana Yesu kristo unayempokea moyoni mwako kikamilifu kupitia Roho wake ayafunue yote mema maishani mwako. 

Be MARYs AND NOT MARTHAs, brothers and sisters; enjoy God things easily🙏🏿.