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INFLUENCE OF CHURCH LEADERSHIP ON MEMBERSHIP GROWTH: A
CASE OF PENTECOSTAL ASSEMBLIES OF GOD KIANUNGU DISTRICT -
NYAMIRA COUNTY, KENYA
TENGEYA NYAKUNDI ISAAC
B.A, Theology (KAG EAST UNIVERSITY)
A THESIS SUBMITTED TO THE SCHOOL OF POSTGRADUATE STUDIES IN
PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF
MASTER OF ARTS IN RELIGIOUS STUDIES, SCHOOL OF ARTS AND
SOCIAL SCIENCES DEPARTMENT OF PHILOSOPHY AND RELIGIOUS
STUDIES
OCTOBER 2021
KISII UNIVERSITY
ii
DECLARATION AND APPROVAL
DECLARATION BY THE STUDENT
This is my original work and has not been presented for an award of a degree in any other
university known to me.
Isaac Nyakundi Tengeya
Admission number MAS18/60195/15
Signature: ……………………………………….… Date……………………..
APPROVAL BY SUPERVISORS
We hereby certify that this thesis is the original work of the candidate and that it has been
submitted for examination with our approval as university supervisors.
1. Dr. Daniel R. Kandagor (PhD)
Lecturer School of Arts and social sciences, Kisii University
Signature: ……………………………….… Date……………………..
2. Dr. Richard Ayako (DMin)
Lecturer School of Arts and social sciences, Kisii University
Sign……………………………………….… Date……………………..
iii
COPYRIGHT
All rights reserved. No part of this thesis or information herein may be reproduced, stored
in retrieval system or transmitted in any form or by any means, electronic, mechanical
photocopying, recording or otherwise without the prior written permission of the author
or Kisii University on behalf.
© 2021 Tengeya Nyakundi Isaac
iv
DEDICATION
I dedicate this work to my entire family members, parents my wife Joan, Special regards
goes to my sons Philemon, Titus and Stephen my daughter Joyce and Sylvia. May you
grow in the fear of the lord and become great scholars. To God be the Glory
v
ACKNOWLEDGEMENTS
First and foremost I want to thank the almighty God for enabling me come this far with
my academic work. I also wish to express my sincere gratitude to my supervisors, Dr.
Richard Ayako and Dr. Daniel R. Kandagor for their academic encouragements,
critical scholarship and attention they gave me. Their availability, guidance, and
encouragement enabled me to go through the process of writing this thesis. I’m deeply
grateful to my COD Dr. Anthony Ichuloi, Rev. Dr. Eliud Nyakundi, and the entire course
lecturers who equipped me with the relevant knowledge that has led to the completion of
writing this thesis. I also wish to extend my thanks to Dr. Joash Abere for his
encouragements which lead to the selection of this topic. I also wish to extend my
gratitude to Rev. Dr. Richard Obwogi, and Rev. Patrick Lihanda for their prayers and
support. Generally, I acknowledge kisii University staff members who have indeed been
so helpful in the development of my academic endeavor, more specifically the School of
Arts and Social Sciences particularly the department of philosophy and Religious Studies
without whom this work could not have been realized. Lastly but not least, the deepest
gratitude goes to my Late beloved wife Mary who always stood on my side and
sacrificed her priorities to see that I proceed with studies, despite her demise her
contributions to my life will always remain in my heart. I also wish to salute my children
for praying with me and appreciate my Wife Joan for her prayers.
To God is all the Glory.
vi
ABSTRACT
Efficient church leadership and well organized administrative structures are core values
in the numerical growth of church membership. The Pentecostal Assemblies of God
Church Kianungu District records indicate a downward movement in church
membership. This scenario became worrying as to what could be the causes of the
downward trend. Church membership growth or decline is always associated with
leadership of the church. This study was aimed to determine the input of church leaders
on membership growth in Kianungu PAG church district. The objectives of the study
were; to find out the leadership styles applied in Kianungu church district, to assess
whether programs which promote numerical church growth are established and find out
the effects church conflicts on numerical church growth in Kianungu PAG district. The
target population was 683 people. The study adopted stratified random sampling
technique to determine the sample size. The study employed Transformational leadership
theory by Burns (1978). The researcher used a descriptive survey method by
administering both structured and open ended Questionnaires to collect data. Primary
data was interpreted and synthesized through qualitative methods which employed a
quick impressionist summary and thematic analysis. Validity of research instruments was
established before data collection through the advice and evaluation of supervisors. The
forecast of this study was an academic discourse to discover why membership growth is
restrained in Kianungu PAG church District. The incentive of this study was to bridge an
academic gap and make an addition of knowledge to the existing literature on church
leadership which will be a source of reference to other scholars, especially, those from
the PAG background. The study outcomes revealed that the growth of church
membership in Kianungu PAG church district was affected by the leadership styles
adopted by the pastors, leadership conflicts and weak establishment of church programs.
The study recommended: that Pastors should adopt leadership styles applicable for
church organizations such as, transformational leadership style, and charismatic
leadership styles and servant-hood leadership style among others. The church leadership
in Kianungu district to establish and operationalize programs which can promote church
membership growth, the PAG church leadership to establish strong dispute and conflict
management mechanism at different levels of church administration and train pastors and
church leaders on conflict management. The researcher also recommended that critical
thoughts should be taken into account when transferring a pastor from one assembly to
another. This study recommended similar studies to be carried out in other PAG church
districts to determine other factors affecting numerical church growth.
vii
LIST OF TABLES
Table 4. 8 Assembly committee leaders response on program for Evangelism .......... 61
Table 4. 9 Church member’s response on evangelism ................................................ 61
Table 4.13 pastor’s response on program for new member’s identification ................ 65
Table 4. 15 Church member’s response on the establishment of new member’s
Identification programs ................................................................................................ 66
viii
TABLE OF CONTENTS DECLARATION AND APPROVAL ................................................................................... ii
COPYRIGHT ............................................................................................................... iii
DEDICATION .............................................................................................................. iv
ACKNOWLEDGEMENTS ............................................................................................... v
ABSTRACT ................................................................................................................. vi
LIST OF TABLES ......................................................................................................... vii
LIST OF FIGURES ........................................................................................................xii
ABBREVIATIONS AND ACRONYMS .............................................................................xii
CHAPTER ONE
INTRODUCTION .......................................................................................................... 1
1.1 Background to the study ........................................................................................... 1
1.2 Statement of the Problem .......................................................................................... 6
1.3 The General Objective of the Study ......................................................................... 7
1.4 The specific objectives of the study were to; ............................................................ 8
1.5 Research Questions ................................................................................................... 8
1.6 Justification of the study .......................................................................................... 8
1.7 Significance of the Study .......................................................................................... 9
1.8 Scope of the study ..................................................................................................... 9
1.9 Limitations of the Study ......................................................................................... 10
1.10 Assumptions of the Study ..................................................................................... 10
1.11 Operational and Definition of Key Terms ............................................................ 11
1.12 Theoretical Framework ......................................................................................... 12
1.13 Conceptual Frame work ........................................................................................ 14
CHAPTER TWO
LITERATURE REVIEW ................................................................................................ 16
2.0 Introduction ............................................................................................................. 16
2.1 Different Types of Leadership Styles ..................................................................... 16
ix
2.1.1 Autocratic Leadership ........................................................................................ 17
2.1.2 Democratic Leadership ...................................................................................... 18
2.1.3 Strategic Leadership .......................................................................................... 20
2.1.4 Transformational Leadership ............................................................................. 21
2.1.5 Charismatic Leadership ...................................................................................... 22
2.1.6 Leissez- Fair Leadership .................................................................................... 24
2.1.7 Cross-Cultural Leadership.................................................................................. 25
2.2 Church Programs and Numerical Church Growth .............................................. 26
2.3 The Effects of Leadership conflicts on Church membership Growth .................... 39
CHAPTER THREE
RESEARCH METHODOLOGY ...................................................................................... 46
3.0 Introduction ............................................................................................................ 46
3.1 Research Design. ..................................................................................................... 46
3.2 Study Area............................................................................................................... 47
3.3 Target Population .................................................................................................... 47
3.4 Sample and Sampling Techniques ......................................................................... 48
3.4.1 Sample ................................................................................................................. 48
3.4.3 Sample size determination ................................................................................... 49
3.5 Data Collection Instruments................................................................................... 50
3.6. Validity and Reliability .......................................................................................... 51
3.6.1 Validity. .............................................................................................................. 51
3.6.2 Reliability. .......................................................................................................... 51
3.7 Data Collection Procedures .................................................................................... 52
3.8 Data Analysis .......................................................................................................... 52
3.9 Ethical Considerations ............................................................................................ 52
CHAPTER FOUR
DATA ANALYSIS AND PRESENTATION ....................................................................... 53
4.0 Introduction ............................................................................................................. 53
4.1 Response rate .......................................................................................................... 53
x
4.2 Characteristics of the Respondents ......................................................................... 54
Academic level .............................................................................................................. 54
4.3 Leadership Styles adopted by Pastors in Kianungu PAG District .......................... 56
4.4 Church programs and Numerical Church Growth .................................................. 60
4.4.1 Program for evangelism ...................................................................................... 60
4.4.2 Program on home cells ........................................................................................ 63
4.4.3 Programs for Identification and Nurturing new Members .................................. 65
4.4.4 Programs for Different Groups in the Church ..................................................... 68
4.6.1 Dispute and Conflict Resolution Mechanism ...................................................... 72
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMEMENDATIONS ............................................. 75
5.1 Introduction ............................................................................................................. 75
5.2 Summary of the Findings ........................................................................................ 75
5.2.1 The leadership styles adopted by pastors in Kianungu PAG church district. ..... 75
5.2.2. Programs Related to Church Membership Growth ............................................ 76
5.2.3 The causes and effects of conflicts upon church members Growth .................... 77
5.3 Conclusion Based on the researcher’s findings ...................................................... 78
5.3.1 The leadership styles adopted by pastors in Kianungu PAG church district. ..... 78
5.3.2 Programs related to church membership Growth ................................................ 78
5.4 Recommendations of the study ............................................................................... 79
5.4.1 Recommendation on church leadership styles. ................................................... 79
5.4.2 Recommendations on Church programs ............................................................. 79
5.4.3 Recommendations on Church conflicts ............................................................... 80
5.5 Suggestions for further research ............................................................................. 80
REFERENCES ............................................................................................................ 81
APPENDIX I Questionnaire for Pastors ..................................................................... 87
APPENDIX II Questionnaire for Assembly Committees .............................................. 91
APPENDIX III Questionnaire for Church Members .................................................... 94
APPENDIX I V Research permit from NACOSTI ........................................................... 98
APPENDIX V Introductory Letter from kisii university ……...….. ................................ 99
xi
APPENDIX VI Research authorization (NACOSTI) ..................................................... 100
APPENDIX XII Introductory Letter from Nyamira sub-County .................................. 101
APPENDIX VIII Introductory Letter from Ministry of Education ................................ 102
APPENDIX IX Originality Map .................................................................................. 104
APPENDIX X Plagiarism Report………………………………………………….104
xii
LIST OF FIGURES
Figure 1.1 Conceptual Frame work………………………………………………….14
xiii
ABBREVIATIONS AND ACRONYMS
C.I.T.A.M : Christ is the Answer Ministries
D.A.R.C : Discipline and Reconciliation Committee
K.A.G : Kenya Assemblies of God
K.T.N : Kenya Television Network
N.I.V : New International Version
P.A.E.A : Pentecostal Assemblies of East Africa
P.A.G.K : Pentecostal Assemblies of God-Kenya
P.A.G : Pentecostal Assemblies of God
P.B.C : Pentecostal Bible College
P.A.O.C : Pentecostal Assemblies of Canada
P.P.F : Pastor’s Pension Fund
S.A.C.C.O : Savings and Credit Co-operative Society
T.T.C : Teachers Training College
S.M.S : Short message service
D.C. : Deliverance Church
1
CHAPTER ONE
INTRODUCTION
1.1 Background to the study
Leadership is a core value in the growth or decline of any organization. Leaders affect
those they lead; the growth of a church whether spiritually, numerically or financially,
depends greatly on its leadership (Benincasa, 2016). Writing on church leadership Jones
(2009), states that the success and survival of the early church was greatly depended on
the abilities of the church leaders. This phenomenon was demonstrated by the powerful
evangelization of the gospel by Peter which lead to the conversion of 3000 people who
joined the early church on the day of Pentecost (Acts 2:41-47). Eims (2008) notes that
the growth of church membership in the early church was the ingenuity of the Holy Spirit
working through men. The tongues of fire that came upon the disciples on the day of
Pentecost were a theophany which imparted a missionary purpose upon the believers and
energized them for the task. Therefore numerical church growth was observed as a
product of the Holy- spirit in the infant church of Jerusalem. It is recorded in scripture
that the lord added to the group of believers daily those who got saved (Acts 2: 4)
Pentecostalism as a Christian religious movement started during the 20th
century in the
United States of America (Gathuki, 2015). According to Mahoney (1993) the Pentecostal
movement started with the Azusa Revival Street in Los Angeles California, in the USA in
1904 under the leadership of William Joseph Seymour, this lasted for three years and
caused the spread of Pentecostalism throughout the United States and the entire world as
believers passed on the Pentecostal experience to different parts of the world.
2
Writing on the subject of church leadership, Jayson (2016) asserts that, the early church
reflected the powers of God in suitable ways within different cultural settings as a result
of good leadership endowed by the Holy–Spirit.
It is quite true as Paristus (2014) argues that the same Spirit who worked on the day of
Pentecost and made the church to register continued growth is in operation even today,
but it is not clear why the Pentecostal movement is not performing as it did in the early
church period. This is because church membership is on a declining trend both globally
and locally.
Backert (2016) writing on church growth states that most of the church organizations
globally have become short of numerical growth of members as was typical of the early
church. Neil (2013) notes that lack of continued church growth in the present era, poses a
big problem towards the fulfillment of the great commission as commanded by Jesus
Christ in Mathew 28:1 this observation points forward for the need of a study to ascertain
why church membership is on the declining trend.
The studies conducted by Paristus (2014) reveals that church membership has been on the
decline trend both in developed and developing countries. Oslon (2008) supports this
argument by stating that in America, Germany and Canada, a majority of churches have
recorded a decline in church membership due to leadership challenges, and in Africa the
situation has not been different either. Chiang (2012) asserts that in South Africa
Christianity was on the increase during the missionary era; however the trend changed
from increase to decrease of members in the 1980’s, he further notes that some protestant
movements had to close down some of their churches.
Kamau (2014) observes that despite the establishment of Pentecostal movements in
Kenya, there are many cases of conflicts followed by church splits especially when the
3
conflicts subdue the efforts to solve them. For this reason this study was undertaken to
explore some of the factors that could be a cause to the problem of church membership
decline. Writing on the church leadership responsibilities Dairo (2004) states that church
leaders have a collective responsibility to preach, teach, guide the congregants, motivate,
reprimand and direct events in the church to ensure growth and survival of a church.
Therefore the role of leadership is significant in shaping the future of the church by
designing programs that facilitate church growth ( Bank, 2013)
According to Hollenweger (1997), Pentecostal churches in Africa began with John
Graham who led a large missionary party to Johannesburg South Africa in 1908, and
founded the Apostolic Mission of South Africa. Kasiera (1981), Mwaura (2005) and
Nyabwari (2014), upholds that, Pentecostal Assemblies of God (PAG) was the earliest
Pentecostal mission to be established in Kenya the Pentecostal assemblies of Canada
(PAOC) were affiliated to the fellowship. This followed church of God Pentecostal
mission at Kaimosi in Western Kenya by 1918.
According to Kasiera (1981) the beginnings of the PAG church can be traced to the works
of Claude and Miller, who were students in Topeka Bible College, were pioneers of the
Pentecostal movement in Africa, they were among those who had experienced the in-
filling of the Holy Ghost and had a great thrust to bring the gospel to Africa. They started
to work with other missionaries who had already arrived in the field like Otto Keller, who
later joined hands to advance the Pentecostal mission.
Later on the churches resulting from this mission became an independent organization
and renamed themselves as Pentecostal Assemblies of God (PAG). The PAG church has
reasonably spread in Kenya today having over 5000 local assemblies, 120 PAG church
districts, and over 4000 trained pastors (P.A.G pastors conference report, 2016).
4
Keita, (2018) conducted a study which focused on how different leadership styles can
grow a church spiritually and numerically but did not reflect on the effect of bad
leadership styles on church growth. Some of the leadership styles if deployed alone lead
to church decline. The focus of this study was to explore the perception of church
members regarding leadership styles and how they affect numerical church growth.
Williamson (2016) also indicated a gap of knowledge between the early Pentecostal
church and the present Pentecostal church in relation to the growth and decline of church
members. This study was motivated to fill this gap in reference to the Pentecostal
Assemblies of God church Kianungu district.
The PAG church enjoyed peace and unity for some time, however in the recent past the
church has witnessed leadership wrangles at the national and district levels. The media
has often reported leadership wrangles in the PAG church both by print and broadcast in a
number of times. (NTV Kenya, 2018, Nation Media August 9th
2015). Studies conducted
by Miatu (2021) on church conflicts on selected churches in Nairobi Kenya, found out
that leadership was the major contributing factor behind church conflicts, In the PAG
fraternity an opposing group has emerged within the fellowship calling its self
“caretakers” this group is opposed to the current church leadership. The PAG secretariat
reveals that, several legal cases have been filed in kakamega, Kisumu and kisii law courts
from time to time, the conflicts are purported to be over the church constitution and
leadership structures.
However, the real causes of the wrangles and the ongoing court battles have not been
fully established. The unity and peace which the PAG fellowship has enjoyed in the past
is being jeopardized. According to the PAG secretariat, the leadership wrangles at the
National PAG headquarters have extended to some church districts. This has caused splits
5
and decline in church membership has been witnessed. For instance, in the Vihiga
County, Walodeya PAG Church district, Chavgami PAG Church district, and Hobunaka
PAG Church district had split into two factions. In Kakamega County Gaigedi, and
kakamega PAG districts also got divided into more than two factions. In Nairobi County,
Kabete PAG district and Kibera PAG district had been split into two factions. In the rift
valley region, Baringo PAG district and Narok PAG district had also split into two.
In Nyamira County, Kianungu PAG district, Bogwendo PAG district, Nyaramba PAG
district had as well been split into more than two factions. In Kisii County, Rabigutu PAG
district, Moremani PAG district, and Suguta PAG district had withdrawn their support
and royalty to the PAG executive office due to the conflicts. (PAG Secretariat Nyang’ori
mission)
Ganira (2003) noted that, PAG church in Gusii land began in 1944. It was pioneered by
unskilled leaders who worked voluntarily in response to the great commission. Their
passionate leadership made it possible for the PAG church to be established in Gusii land.
Since then, the PAG church has established 5 PAG church districts in Nyamira County.
Kianungu PAG church district in its inception started with 14 church assemblies with a
record of 650 church members. By 2014 the district had portrayed an upward growth of
church members from 650 to 1094 church members and the number of assemblies had
increased from 14 to 20 assemblies.
Unfortunately the available records reveal a significant decline of church members from
1094 to 534 in the year 2016. (PAG executive records 2016). This became a worrying
concern as to what was the reason for the decline of the church members. In view of this
context the researcher pursued to find out the reasons underlying the decline of Church
membership in Kianungu PAG church district. Kianungu District was selected for study
6
as a representative of other PAG districts since the PAG church has the same structures
and systems.
Table 1.1 Record of church members and elected leaders in Kianungu PAG district
Assembly name Number of members
in 2014
Record of members
in 2016
Number of
elected
leaders
1. Kianungu assembly 115 62 7
2 Ekoro assembly 61 73 7
3 Bigogo assembly 65 70 7
4 Igena itambe ass. 50 22 7
5 Marani assembly 112 30 7
6 Riomwamba
assembly
80 22 7
7 Tombe assembly 53 21 7
8 Isincha assembly 35 17 6
9 Rianyanchani
assembly
20 15 6
10 Moruga assembly 25 11 6
11 Bonyunyu assembly 40 19 6
12 Kenyamware
assembly
45 11 6
13 Kianginda assembly 55 20 7
14 Nyachururu
assembly
102 37 6
15 Sirate assembly 15 15 6
16 Riamaraiaria
assembly
28 17 6
17 Emeroka assembly 55 14 6
18 Tinga assembly 53 20 6
19 Riogoro assembly 61 18 7
20 Magombo assembly 60 20 6
TOTAL 1094 534 129
1.2 Statement of the Problem
In the recent past, most of the Pentecostal church has experienced a decline in the growth
of church membership. This is supported by Oslon (2008) who in his argument states
that in America, Germany and Canada, for example, majority of churches have recorded
decline in church membership due to leadership challenges, and in Africa the situation
7
has not been different either. Kamau (2014) notes that even though the Pentecostal
movements have been fairly establishment in Kenya, there are many cases of conflicts
followed by church splits especially when the conflicts subdue the efforts to solve them.
All along church leaders have a collective responsibility to preach, teach, guide the
congregants, motivate, reprimand and direct events in the church to ensure continued
growth and survival of a church. The PAG church enjoyed peace and unity for some time;
however in the recent past the church has witnessed leadership wrangles at the national
and district levels which have significantly affected the growth of church membership.
The media has often reported leadership wrangles in the PAG church both by print and
broadcast in a number of times. (NTV Kenya, 2018, Nation Media August 9th
2015).
By 2014 Kianungu PAG church district had portrayed an upward growth of church
members from 650 to 1094 church members and the number of assemblies had increased
from 14 to 20 assemblies. Unfortunately the available records reveal a significant decline
of church members from 1094 to 534 in the year 2016. (PAG executive records 2016).
This became a worrying concern as to what was the reason for the decline of the church
members. It was due to this circumstances that the researcher wanted to find out the
reasons underlying the decline of Church membership in Kianungu PAG church district.
Kianungu District had experienced the most decline in all five PAG Church Districts in
Nyamira County and hence the study.
1.3 The General Objective of the Study
The overall objective of the study was to determine the role of church leaders on
membership growth in Kianungu PAG church district.
8
1.4 The specific objectives of the study were to;
i) Establish the leadership styles adopted by pastors in Kianungu District and how
the styles affect numerical church growth in Kianungu PAG church district.
ii) Assess programs which promote numerical church growth in Kianungu PAG
church district
iii) Establish the effects of conflicts on church membership in Kianungu PAG district.
1.5 Research Questions
The study was directed by the following questions
i) What are the leadership styles embraced by pastors in Kianungu PAG church
district?
ii) Are programs aimed in promoting numerical church growth established at
Kianungu PAG district?
iii) Are there church conflict resolutions available to maintain church membership in
Kianungu PAG district?
1.6 Justification of the study
Previous studies done on church leadership by Stovall (2001; Steen, 2008; Burton
2010, and Stewart, 2012) indicates a deficiency of leadership in Pentecostal
movements which led to the decline of church membership. Studies conducted by
Miatu (2021) for example on church growth on selected churches in Nairobi Kenya,
found out that leadership conflicts were a major contributing factor behind the decline
of church membership. Miatu (2021) in his study furtherer pointed out certain causes
9
of church conflicts in different church denominations. Keita, (2018) in his case argues
that, leadership styles are a major factor in church growth. His study however did not
reflect on the effect of bad leadership styles on church growth. Some of the leadership
styles if deployed alone lead to church decline. Williamson (2016) also indicated a
gap of knowledge between the early Pentecostal church and the present Pentecostal
church in relation to the growth and decline of church members. These gaps
necessitated this study with a motivation to provide a solution as to what can be done
to increase church membership in the declining and stagnating churches in the PAG
organization.
1.7 Significance of the Study
The study has spawned information and knowledge regarding the dynamics of
numerical church growth. The study makes a contribution to a better understanding on
how leadership styles, structural programs, and church conflicts affect church growth.
The PAG church will benefit from this study in its efforts of wanting to raise vibrant
assemblies. In the academic circles the study has provided additional literature for
reference to other scholars who could wish to study on membership growth in
Pentecostal movements particularly PAG.
1.8 Scope of the study
The study limited itself on how leadership affects numerical church growth in Kianungu
PAG district. The study covers all the research objectives and research design as its
scope. The study recognized how various leadership styles affect membership growth in a
church. It thus concentrated on the activities and programs that impact numerical church
growth.
10
1.9 Limitations of the Study
The respondents especially those in leadership positions like pastors and committees were
unwilling to contribute to the study due to fear that they could be targeted for failure to
offer effective leadership. But this was overcome by the researcher making it clear that
the study was an academic discourse and that confidentiality was to be adhered to, and
no respondent`s name will be disclosed. Some church members also had fear of
victimization from leaders. However the respondents were assured of their confidentiality
and as such the respondents were not asked to disclose their personality. The respondents
were also informed that the study was meant to contribute to the growth of the church
membership and better service delivery.
1.10 Assumptions of the Study
The study was steered by the following assumptions
i) That the growth of church membership is influenced by the leadership styles
adopted by the pastors and church leaders
ii) That the church programs put in place affect the numerical growth of church
members
iii) That church conflicts do affect numerical church growth.
11
1.11 Operational and Definition of Key Terms
Assembly: A group of people, who come together in a local church to worship God,
Observe church ordinances and be instructed in the word of God.
Church council: The supreme body in PAG organization which comprises of
PAG top leaders, district overseers, and departmental heads.
District: a group of assemblies in a given geographical area presided over by a
district overseer.
Deacon: a male church leader who serves in a local church under the pastor
Deaconess: a female church leader
Executive: the national leaders of the PAG church at the headquarters
Overseer: is reverend who is elected to manage a district
Kianungu district: A church district according to the PAG structure found in west
Mugirango in Nyamira County
Reverend: an ordained church minister (pastor) who administers ordinance like water
baptism, Holy Communion and officiates marriage.
Splinter group: a group of people who have rebelled against leadership
Caretaker: a group of pastors and church members who are against the current Church
leadership in the PAG church
12
1.12 Theoretical Framework
The Bible lays the foundations for church growth and is the main source of authority and
reference in Christian leadership (McGavran, 1987) Church growth entirely depends on
the sovereignty of God. However, human resources in terms of leadership are needed to
accomplish the task (Warren, 1995).
This study used one theory; the transformational leadership theory as expressed by Burns
(1978). Narrating on leadership Burns (1978) states that, transformational leadership is a
process whereby the leader and follower complement each other to meet organizational
goals. Burns described transformational leadership in his theory as a conscious and
spiritual process which provides equal relationship between leaders and followers to
achieve collective goals. A church is an organization with goals to be met; it needs
transformational leaders who can work with other people to achieve the goals. The goal
of church leadership in this study is to attain membership growth; this can be achieved
through collective efforts. The transformational leadership theory can provide church
leaders with the required knowledge and ideas to increase their followers.
Burns (1998) developed two concepts out of his theory; the transforming concept and
transactional leadership concept. He explains that the transforming concept creates
substantial change in the lives of people and organizations while the transactional concept
is concerned with a leader’s personal traits and abilities to cause change by example.
Bass (1985) added to the works of Burns (1998) by stating that transformational
leadership can be measured by observing how it affects the follower’s inspiration and
performance. The transformational leadership theory was suitable in this study because
this study sought to measure the performance and commitment of church leaders in their
activities toward attaining numerical church growth. The transformational leadership
13
theory seeks to create new ideas and new perspectives to cause growth in organizations
by developing commitment, passion, and team work. The transformational leader is
inspiring, creative, and innovative. Dairo (2004) studies on leadership indicated that
transformational leadership is effective in causing growth and development in
organizations. The PAG church is an organization which seeks to increase its followers
and do development; it needs church leaders who can be inspiring, creative and
innovative the transformational leadership theory in this study provides the criteria.
Pielstick (1998) states, that the transformational leadership theory provides mentorship
and advisory services to address personal needs of workers and followers in an
organization. Leaders who facilitate appropriate change and make organizations to grow
are transformational leaders.
Transformational leaders improve the working conditions of an organization which make
the working staff satisfied and production is achieved. The essence of this study was on
church leadership, if PAG pastors can be transformational in their leadership and mentor
other leaders under their authority to meet the spiritual needs of their members there
could be increase of membership in their assemblies because the members will influence
others to join them.
However, according to Benincasa (2016) the transformational theory has some limitations
and weaknesses. Benincasa states that the transformational theory overlooks small details
and assumes certain protocols and focuses on a broader picture, this may cause friction in
administration. Secondly in the transformational theory the leader’s charisma is used to
serve as a role model to employees and the organization at large, when change of
leadership lakes place or death occur disruption is likely to occur and adverse outcome
14
happens. In this study, transformational leadership was used to determine the role of
church leadership in membership growth.
1.13 Conceptual Frame work
The conceptual structure in figure 1.1 is focused on types of church leadership and its
influence on membership growth in the area of study. The framework shows the
relationship between the independent, dependent and intervening variables.
Figure 1. 1 Conceptual Framework
Independent Variable Dependent Variable
Leadership Church Growth
Moderating Variable
Source: Researcher (2020)
Numerical
growth
Financial
growth
Spiritual growth
Types of leadership
Transformational
leadership
Democratic leadership
Charismatic leadership
Church progrms
Church evangelism
Home cells
membership
management
Family life
Youth programs
Women ministries
Conflict Resolutions
Commetee teams
Guidance and
counselling
15
The independent variables in this study were leadership styles, and church programs. The
leadership styles included transformational leadership, democratic leadership, charismatic
leadership and autocratic leadership; these leadership styles affect church growth in
different ways when applied by the church leaders. The church programs which were
featured in this study were; evangelism, home cells, membership management, youth
programs and women ministries. Numerical growth of church membership is a dependent
variable which is directly affected by the leadership styles embraced by church leaders
and the nature of programs available in promoting church growth. Conflict resolution is
an intervening variable in this study, the non- management of church conflicts hinders
church growth.
16
CHAPTER TWO
LITERATURE REVIEW
2.0 Introduction
This chapter examined different leadership styles, the establishment of church programs,
and the effect of church conflicts on church membership growth. The review was done
according to the study objectives.
2.1 Different Types of Leadership Styles
The major obligation of church leaders is to inspire others to work together freely on
related responsibilities to accomplish the goals of the organization. The apostles of Jesus
Christ formulated their own leadership styles to guarantee continued growth and
existence of the church, this has remained the model for the church for ages. The apostle
completely depended on the assistance of the Holy-Spirit in their ministry all the time.
(Koroma, 2015)
Benincasa, (2015) asserts that Christian leadership has invariable morals and principals
such as ethics, servant hood, and respect for people. However the style of leadership
differs in individual leaders depending on the individual traits of a leader and the
condition in which leadership is being offered. Eims (2008) avers that, an experienced
and established leader has the ability to employ various leadership styles in different
circumstances for the common good of followers. In times of a crisis the situation may
demand a leader to use an authoritarian style; while in a decision making state the leader
may apply a consensus-building. Whitney (2016) states that leadership styles are not
fixed it is the situation that commands which style can be applied. A definite situation
enables the leader to determine the most applicable style of interaction. At times leaders
17
deal with problems that require immediate solutions without consulting followers while in
some occasions consultation is vital.
2.1.1 Autocratic Leadership
Autocratic leadership is a type of leadership occupied by individual control over all
decisions with no contribution from other group members. Autocratic leaders make
judgments without accepting advice from followers (Lutzer, 2016). The autocratic leader
decides matters and passes information to followers with an expectation of prompt
execution. Robyn Benincasa (2016) argues that autocratic leadership is focused on the
manager whereby he holds all authority and responsibility in the organization. Autocratic
work atmosphere has little or no flexibility at all. Autocratic leadership does not allow
guidelines, procedures or policies to be followed in a given organization; instead this type
of leadership dictates situations as they come.
Lutzer (2016) claims that statistically, there are very few situations that can actually
support autocratic leadership. The autocratic leader does not see any advice from any
member. Koroma (2015) adds that autocratic leaders are absolute, inflexible and
dictating. Autocratic leadership Impairs morale and may lead to resentment of workers. In
church organizations the spirit of consensus building is usually encouraged, if church
leaders can apply this type of leadership church membership is likely to decline because
this style of leadership impairs morel.
Gill (2014), points out that autocratic style of leadership can be helpful in some occasions
especially when decisions need to be made quickly without referring to a large group of
people. This applies to some projects which need quick decisions. In situations where the
leader is the most knowledgeable person in the group the autocratic style can yield to fast
and effective resolutions.
18
The other advantage of this leadership as cited by Gill is that there is total control of the
followers by the leader as compared to other forms of leadership. The weakness of this
style is that it has open doors to tyranny. It doesn’t give room for discussions with other
stake holders (Lutzer 2016). This style of leadership makes followers to dislike the leader
since they feel the leader makes decisions without consulting the group. In relation to this
study autocratic leadership if applied will lead to church membership decline because the
church members will feel no sense of belonging, they get discouraged and withdraw their
membership.
The autocratic leader overlooks the knowledge and expertise of other group members this
affects the overall outcome of the group (Dairo, 2004). If church leaders can adopt this
style of leadership in church administration other team leaders like deacons may feel
neglected and despised. The outcome is that they will be discouraged in their
responsibilities and this could result to decline of church members because the member’s
spiritual needs will not be met. This study pursued to establish whether the pastors in
Kianungu PAG church district have adopted autocratic style of leadership in their church
administration.
2.1.2 Democratic Leadership
Writing on democratic leadership, Olson (2014) states that democratic leadership is a
preferred styles of leadership practiced in most governments and institutions. This style of
leadership allows freedom in participation and expression of ideas, sharing of
responsibilities and power, courage, and honesty justice and competence. Democratic
leadership unlike autocratic is concentrated on followers contributions in decision
making. The democratic leader holds final obligation, but he or she is known to delegate
19
responsibilities to other people, who determine work projects. The most unique feature of
this leadership is that communication is done in various ranks within the institution.
Democratic leadership seeks to give solutions to complex problems since it works in a
collaborative way using a consensus of thoughts from other people. In democratic
leadership power is bestowed in a designated leader who influences others to act. Neil
(2013) narrates that the advantage of democratic leadership is that duties are shared with
other team members hence this facilitates member’s contribution in decision making. It
also facilitates group members to accomplish their responsibilities.
Since democratic leadership applies the principle of equal participation, the members
discuss freely on issues affecting their institution and they arrive on a common decision
on agreement, this basis is suitable for a church organization. Democratic leadership gives
everybody a sense of inclusively which makes the decisions made to be accepted by the
majority of the group.
Whitney (2016) argues that democratic leadership promotes organizational growth
because the members have the freedom to contribute ideas towards a common goal.
Further, Church organization will adopt democratic leadership their followers will
increase. In this regard Burkus (2010) observes that delegation of duties and tasks among
members becomes effective and this enhances effective participation and results in good
production. When every church leader becomes responsible in his/ her duties membership
growth occurs in a church.
According to Whitney (2016) democratic leadership has the benefit of empowering group
members to achieve their goals by training them and keeping them informed thus this
fosters good results. Olson (2014) asserts that democratic leadership is suitable in solving
20
complex problems since it offers the ability to work in a co-operate manner by
safeguarding team spirit and mutual communication among members.
Democratic leadership styles may influence membership growth in a church organization
since the member’s presence and views are recognized. This style of leadership gives the
church members a sense of belonging, by so doing the members will get motivated and
committed to church activities, this could result in membership growth. On the other hand
Dairo (2004) observes that democratic style of leadership has disadvantages also,
democratic leadership may be affected by indecisiveness during times of crisis. This may
lead to extension of making decision. In matters of urgency which require immediate
decisions democratic leadership may not help. During times of a predicament when
directional leadership is needed democratic leadership can be inadequate. Another
negative feature of democratic leadership is time consuming because it gives consultation
a priority which may bring about postponement of urgent issues. Church organizations at
times face critical challenges of conflict, when decisions affecting church members are
delayed the members get discouraged and quit and this leads to church membership
decline. The researcher’s interest was to determine whether democratic leadership is
applied in Kianungu PAG district and how it affects the growth of church membership in
the district.
2.1.3 Strategic Leadership
According to Whitney (2016) strategic leadership is the ability of persuade others to make
decisions willingly which can enhance the growth of an organization in a long term
period. The strategic leader is involved to a wider audience at all levels who want to
create a high performance in the organization. The strategic leader is not incomplete to
those at the top of the organization.
21
The strategic leader offers a prescriptive set of practice and fills the gap between the need
for new options and the need for delivery of services. Burkus (2010) writes that Strategic
leadership makes a better future since it focuses on the future to predict opportunities.
This style of leadership clearly defines obligations of the company and by so doing; the
company may make better business decisions.
The disadvantage of strategic leadership is that it contains a compound process which
may not be understood by followers. In church organizations strategic leadership is
required; if pastors and their team of leaders can apply strategic leadership their church
membership will grow. This is because the leaders will be able to plan well and strategize
on how to make more disciples. In view of this context this study sought to find out
whether strategic leadership is adopted by the pastors of Kianungu PAG church district
and how it affects church membership growth.
2.1.4 Transformational Leadership
Transformational leadership is a style of leadership aimed at initiating change in
organizations and groups. In agreement to Dairo (2004) this type of leadership motivates
others to work as a team for high achievement. The followers of this style of leadership
get more committed and satisfaction as a result of the empowerment from their leaders.
Prophet Nehemiah in the Old Testament sets a good example of transformational
leadership in his efforts of rebuilding the city of Jerusalem (Nehemiah 2:17-20)
According to Burns (1978) transformational leadership is a process whereby the leader
and follower help each other to meet organizational goals. Burns described
transformational leadership as a conscious and spiritual process which provides equal
relationship between leaders and followers to achieve common goals.
22
A church is an organization with goals to be met; it needs transformational leaders who
can work with other people to achieve the goals. The goal of church leadership in this
study is to attain membership growth; this can be achieved through collective efforts. The
transformational leadership can provide church leaders with the required knowledge and
ideas to cause numerical church growth.
The Advantages of transformational leadership is that the vision of the group is well
communicated to followers to get everyone on board. There is also the ability to inspire
and motivate followers; passion and enthusiasm are key traits that enable transformational
leaders to succeed. The disadvantage of this style of leadership is that leaders may
misuse their influence to act unethically (Neil, 2013).
Dairo (2004) observes that, a church is an organization with goals to be met; it therefore
needs transformational leaders who can work with other people to achieve the goals. The
mandate of the church is to make disciple this can be achieved through collective efforts.
The transformational leadership can provide church leaders with the required knowledge
and ideas to increase their church members. This study sought to ascertain whether the
pastors and church leaders in Kianungu PAG church district do apply this style of
leadership in their ministries.
2.1.5 Charismatic Leadership
In describing charismatic leadership Whitney (2016) narrates that Charismatic leadership
is based on heroism character of divine origin. This is leadership where by the leader
manifests his innovative power to consummate the follower’s values and beliefs by
affecting their normative alignment of attitudes.
23
The leader uses his or her persona to gain the respect of followers, charismatic leaders
are effective communicators. Charismatic leaders motivate employees to broaden their
abilities and offers growth opportunities for workers. This type of leadership improves
working environments thus leads to high production. As noted by Burkus (2010) one of
the advantages of charismatic leadership is that it creates emotional appeal by inspiring
and stirring followers to action. This creates a strong connection of faithfulness between
the leaders and his followers. Muturi (2009) asserts that charismatic leadership style
encourages open communication which creates a healthy working atmosphere for
workers. One of the greatest charismatic leaders in history is Martin Luther King who
brought about great change in the religious society by shaping peoples thoughts and
beliefs through his inspiration.
Gechiko (2014) also observes that the growth of Pentecostalism in Kenya has been
influenced by charismatic leaders like Reinard Bonke, Morris Cerulo, Joe Kayo, and
Gorge Gichana, among others these are charismatic leaders who have garnered large
numbers of followers in their congregations. If pastors could be charismatic in their
ministries their church membership will grow tremendously.
Dairo (2004) remarks that while followers may find inspiration through this leadership
style, they may also rely too heavily on the leaders in charge. This makes the followers to
lack zeal of making valuable contributions to the organization. This leadership style lacks
successful succession. In the event where the leader quits, or get transferred, or even dies
the followers are left without knowledgeable successors and this affects the future
performance. Burkus (2010) observes that in church organizations charismatic leadership
affects church membership downward when the charismatic leader retires, dies or gets
transferred elsewhere.
24
Olson (2014) observes that charismatic leadership lacks clarity in seeing dangers
affecting the organization; this is because the charismatic leader is confidence on his own
abilities. Further, Oslon notes that charismatic leaders sometimes become unresponsive to
their subordinates.
The charismatic leaders at times may feel to be above the law hence may commit ethical
violations. Whitney (2016) narrates that charismatic leadership style does not give
opportunities to mentor others into leadership because the leader enjoys controlling others
and therefore feels that none of them is able to handle duties like himself. In the light of
this view this study sought to establish whether the pastors in Kianungu PAG district are
charismatic in their leadership.
2.1.6 Leissez- Fair Leadership
Benincasa (2015), states that the Leissez-fair leadership gives freedom and authority to
employees to choose how they work without interference. He describes this style of
leadership as “delegative” leadership. It allows group members to make their decisions
regarding their responsibilities without strict policies or procedures.
This type of leadership empowers individuals, groups or teams to make decisions by
focusing and setting future goals. Team leadership inclines to work by putting trust in
cooperate relationship. It encourages personal growth and values innovation.
Olson (2014) argues that this leadership may not be effective due to lack of skills. It also
requires a lot of management and it takes time to adapt to changing circumstances. This
style of leadership is the least effective in organizations and leads to the lowest
production. The Leissez-fair style of leadership needs skilled manpower who can work
without close supervision.
25
Whitney (2016) notes that this leadership style gives a better opportunity to workers to
put into practice their knowledge thus growing their skills and expertise. In a church
organization Leissez-fair leadership may not cause church membership growth especially
in a situation where there is lack or experienced and trained leaders. The study sought to
find out whether Leissez-fair leadership style is one of the leadership the styles adopted in
Kianungu PAG church district.
2.1.7 Cross-Cultural Leadership
In discussing cross-cultural leadership, Benincasa (2015) argues that cross-cultural
leadership is a style of leadership appropriate in different environments which can be
applied in different communities. In this type of leadership the leader identify with
different cultures, he/she respects and upholds them.
Burkus (2010) states some advantages of cross cultural leadership; in his writing Burkus
(2010) narrates that Cross cultural leadership brings about diverse experience and broad
thoughts which makes an organization to grow. It also makes the leader to be able to
work with people from different communities and backgrounds, by so doing the
knowledge of the leader is enhanced. In cross-cultural leadership the leader must identify
with the culture of a given community.
Neil (2013) identified some disadvantage of cross-cultural leadership style; Neil states
that high performance is rare. It requires a lot of time for building the bond with
communities. In church organizations cross-cultural leadership is applicable especially for
missionary work and situations where a pastor goes to minister outside his/ her
community. The disadvantage of this leadership style is that it will not attract church
membership growth when a church minister does not identify with the cultures of a given
26
community. In this study the researcher was interested to find out whether cross-cultural
leadership style is applied in Kianungu PAG church district.
2.2 Church Programs and Numerical Church Growth
Cowan (2016), asserts that operational programs are important tools for a church in
achieving her mission. The establishment of structural programs may hinder or promote
membership growth. Burkus (2010) avows that the dynamics of church growth demands a
streamlined and well organized programs and empowered leadership which could
strategize, and make decisions to promote church membership growth.
According to Duane (2005), Church programs are important for church growth and
survival. Church organizations that lack properly working structural programs may
experience difficulties in growth and members may not be well grounded in sound
doctrine. Cowan (2016), asserts that effective structural programs make a church to
experience regular growth while weak programs make a church stagnant. This study
sought to establish how programs aimed to promote numerical church growth are
established in the Kianungu PAG district.
Muturi (2009) states that church programs should be structured in such a manner to meet
the needs of the church members. Depending on the size of the congregation some
churches may require more dynamic models of programs while other congregations may
be small enough to have a servant shepherd model of program only. A good structural
program should allow both church leaders and members to participate towards the
mission of the church. This study sought to find out whether the programs put in place in
Kianungu PAG district do meet the needs of the church member.
27
Brown (2008) notes that the kind of programs that exists in a local assembly greatly
determines the numerical growth of that church; the church leaders should make sure that
the programs within which the church operates are flexible and that they accommodate
different groups of people in the church community.
It is the mandate of church leaders to implement the programs so as to attain the desired
growth in the church. This study sought to find out how church programs are structured in
Kianungu District with the aim of promoting membership growth. Willour (2016)
observes that in the congregational leadership structure every local church is independent
in making and implementing its own programs. According to Olson, (2014), the
congregational leadership structure emerged after the protestant reformation, its solid
belief is that the local church is the body of Christ; the congregational system teaches that
every believer has a responsibility in the body of Christ.
According Duane (2005), in the congregational leadership structure the pastor is the
vision bearer of the church, the pastor plans all the programs and activities of the church
and shares the plans with his church leaders who stand to support the pastor in
implementing the programs. Backert (2015) adds that the congregational system tends to
be a self-governing entity which does not give room for outside intervention.
The advantage of congregational structure as stated by Backert (2015) is that it has no
hierarchy of offices and this makes every congregation independent on its operations.
This gives every congregation the freedom to choose and design their own programs
suitable for growth and development. If programs can be well fixed in a congregational
setting church membership will increase. Miller (2011) expresses that the congregational
leadership structure operates within a democratic frame work which gives the
28
congregants freedom to air their view to those in authority. The members are allowed to
evaluate the programs and activities of their church from time to time.
However, Miller admits that one of the weaknesses of congregational stricture is that
power remains in the hands of the majority who may make wrong decisions in relation to
election of leaders without considering skills, and expertise and this may cause negative
consequences to structural programs of the church. The PAG church is a congregational
church in the light of this view this study sought to examine how programs are being
established in Kianungu PAG church district.
In describing the Episcopal leadership structure of leadership, Backert (2015) writes that
the Episcopal leadership structure is a hierarchical system. This structure of church
government gives the regional bishops authority to make programs for a given diocese or
region. Olson (2014), states that in the Episcopal system the Bishop takes a central
position in the leadership of the church and he is the chief facilitator of the church
programs.
According to Backert (2015) and McGauran (1987) the Presbyterian structural philosophy
of church growth is tied in the three “Self’s principal dimension of self-propagation, self-
support, and self- governing. The self-propagation principal is subject to programs which
promote membership growth like evangelism and discipleship while the self-supportive
principal stresses the church’s ability to financial sustainability and the self-governing
ideal primarily focuses on church’s independent leadership.
The implementation of church programs depends on effective leadership. The Eims
(2008) argues that the accomplishment of organizational goals and objectives depends on
its leaders. In any institution it is the leaders who set the agenda and influence the
workers in that organization to achieve the best performance. Good leaders motivate the
29
workers by giving encouragements and rewards. The type of leadership that may
influence church membership growth requires justice, fairness, honesty, and integrity.
Mahoney, (2009) adds that when these traits are practical in church leadership the
workers get inspired and put all their abilities to better performance. In this respect if
pastors and church leaders can work with honesty, justice and integrity and put in place
strategic programs they will garner more followers in their congregations.
McGauran, (1987) states that the dynamics of church growth keeps on changing from
generation to generation but the greatest influence on the increase of church membership
primarily depends on the faithfulness and commitment of its leaders in their mission for
finding the lost. (Weems, 1993) supports this argument by writing that church
membership growth relies on its leaders to provide guidance in the day-to-day operation
of its activities.
In the early church Paul the apostle identified fivefold offices of ministry in the New
Testament which are God chosen (Ephesians 4:11) the office of the apostle, prophet,
evangelist, pastor, and teacher. According to Mahoney (2009), the role of the apostle is to
govern, establish, and provide foundational establishments. The prophet guides, and
brings vision on what God wants to be done. While the evangelist gathers, the teacher
grounds and establishes the people of God in the word. The work of the pastor is to care
and nature the sheep to grow into mature members of the body of Christ. In order for the
church to grow it should make use of the fivefold ministerial gift that Jesus gave to the
church upon his ascension.
Eims (2008) narrates that it is the responsibility of the church leaders today and their
congregants to carry out the mission of God in making him known to the world. Church
30
leaders are responsible for the success or failure of a church. God holds leaders
responsible for what takes place in the body of believers. It is through responsible and
able leaders that God multiplies the church members. Without good leadership the vision
and mission of a church cannot be achieved and therefore membership growth will not
occur.
Warren (1995) observes that good administration is a paramount requirement for doing
effective ministry. No program can succeed no matter how excellent it may be without
good administrators. Church leaders should understand their responsibilities. Churches
grow while others decline depending on the level of leadership responsibility. Therefore
the influence of leaders on membership growth is critical. As Brown (2008) concedes all
things raise and fall on leadership, church membership growth depends greatly on its
leadership abilities. Jakes, (2016) outlines some strategies applicable for church growth
for any church organization; he argues that leaders who intend to grow their church
members must be creative and innovative. Leaders who understand their task must gather
their resources around a common goal and vision, they have to give programs such as
church planting and evangelism apriority.
Jakes (2016) asserts that it is the mandate of the pastor to equip his lay leaders for works
of service by organizing various church functions and activities to take place. Prayer
meetings, crusades, personal witnessing, Sunday school teachings, bible studies, youth
rallies, revival meetings men and women fellowship should be organized and be
supervised by the church pastor. When these programs are functional in a local church the
members get revived and get encouraged in their faith. More people will be attracted to
join the church.
31
Brown (2008) asserts that in order for the church to affect the community in a positive
way and make followers it must have responsible leaders. The leaders must build a good
relationship with the people and the local authorities in a given locale and keep on
communicating to them that, that church exists to serve them.
In this connection, Miller (2011) asserts that the idea of appointing church elders in the
early church was as a result of the growth of adherents and administrative issues raised
from different groups in the church community. The choosing of the seven deacons in the
book of Acts 6 inaugurated a new dispensation of electing church leaders which the
church has followed to date. They were to be men of mature faith, of good reputation, full
of the Holy Spirit, and wisdom, as the early church grew these leaders were to meet the
needs of the growing numbers. The apostles had to entrust them with the responsibility of
taking care and nurturing the new believers. The result of this was numerical church
growth (Acts 6:1-7)
Muturi (2009) avers that the role of a deacon may encompass a variety of services and
may differ from denomination to denomination. However, in a general sense the role of
deacons is to assist the pastor in various church ministries. Stewart (2012) asserts that the
deacons and deaconesses in a local church have a special obligation to do without which
the church can have restrained growth. It is the duty of the deacons and deaconess to
assist the pastor in his endeavors to promote various church programs to grow church
members. Eims (2008) observes that the deacons should help the pastor in solving some
disputes that may rise among the members of the church.
The elders are to pray for the sick and watch out the spiritual progress of their members
(James 5:14) this will maintain and grow church membership. Writing on church growth
Ololube (2013) identifies home cells as one of the powerful programs for promoting
32
numerical church growth. The origin of home cells or cell groups can be traced back to
the New Testament period. Warren (1995) States that in the church context, home cells
are small Christian groups which meet at different people’s homes for the purpose of
worship and fellowship.
The bible records various occasions where by Christian met in homes and shared the
word of God. (Acts 2: 46-47, 12:12, Romans 16:3-5) the home cells resulted to the
increase of believers. According to Mwaura (2005) home cells provides moments for
people to worship God in their homes, fellowship together, pray for their needs together
and encourage one another. Home cells give believers opportunities to invite family
members, neighbors and friends who don’t attend church services to hear the word of
God at their homes.
Sungoon, (2004) observes that house fellowship was an integral program of the Jerusalem
Church. Apostle Paul in Hebrew 10:25 encouraged believers not to ignore meeting
together for fellowship but to continue with meetings as was the practice of believers.
Michal (2014) in his writing argues that house fellowship is the first unit of care which
offers love and nurtures communal living in the Christian context. The home cells provide
opportunities to believers to meet one another’s needs just like the saints did in the bible.
Home cells provide a place to practice generosity and hospitality. In agreement Michal
(2014) home cells makes people to feel a sense belonging and gives them value and
esteem this makes them committed followers.
Mwaura (2005) asserts that house fellowship is a good strategy of church growth because
a home cell can grow to become a church. In his argument Mwaura (2005) states that if
every local church can develop and strengthen the program for home cells the end time
global harvest can be achieved. In agreement to Jack (2014) the program for home cells
33
is a powerful ministry for making and developing followers in a local church. Home cells
enable the local church to reach the community more easily through prayer, bible study,
and worship.
The New Testament describes the mission of Jesus as involving in small groups in homes,
it demonstrates the role played by small groups in promoting numerical church growth
(mark 3:15-19, Mathew 10:1-4, Luke 6:12-16). Warren (1995) adds that Jesus knew the
importance and effectiveness of small groups in his ministry and therefore he ministered
in the context of small groups. Many people followed him but he chose twelve disciples
only as a small group who could accomplish his mission. In this regard a church which
needs to grow it numbers must work out its program to accommodate the small groups’
ideology.
Gechiko (2014) states that Jesus sent out a larger group of disciples for evangelism, but
he divided them two by two, rather than the whole group of seventy two. Jesus’s ministry
was in most cases centered in small groups (Luke 10:1-2, Mark 14:32 -15-17, Mathew 9:
10-13, Mark 14: 3-9) in connection to this Weems (1993) writes that the program for
evangelism in churches should be managed in both mass and small groups. This will help
a church to reach many people in different situations.
The book of Acts describes various activities and programs which took place in small
groups as the apostles worked to fulfill the great commission. the commissioning of
apostles ( Acts 1:8) the giving the gift of speaking in tongues ( Acts 2:1) and the
organization of the new church ( Acts 6:1-6 ) were all done in the context of small groups.
These groups spread the gospel beyond their original cultures and nationality. Sungoon
(2004) observes that after the ascension of the Lord Jesus Christ the disciples and
believers usually gathered in small groups for fellowship and prayer and the God added
34
their numbers on a daily basis and the Christian church grew. This study sought to
determine whether the program for home fellowship is being established in Kianungu
PAG district.
Njiri (2010) asserts that the KAG church strategy for growing its followers is that every
local church gives birth to a new church for the period of five years. This is made possible
by identifying people with interest and talents in ministry and sponsoring them for basic
training, after which they are sponsored to open new churches. The KAG head office
buys land/ plots for new churches and supports them with 50% of their sanctuary
constructions. By so doing new churches are added on a regular basis, when new
churches are found church membership increases. Such vision can be realized when
church leaders are committed to the task of fulfilling the great commission.
Nwaomba & Sikhumbuzo (2018) avers that one of the most powerful tools available to
church leaders for growing a church numerically is through the pastoral visitation
program. Benincasa (2015) defines pastoral visitation as asocial contact that occurs
between the clergy and his congregants outside the church premises. Pastoral visitation is
the act of visiting families in their neighborhood.
The spiritual results of pastoral visitation program are numerous, family problems are
settled, good relations gets established among family members and neighbors this
promotes home fellowship hence church membership is affected upward. Warren (1995)
writes that a growing church must have a visiting pastor. Pastoral care and visitation can
be done at homes, in hospitals, in prisons or in some other places according to the need of
people. Pastoral visitation to families’ is all about caring and sustaining member’s
relationship with their church. According to Mwaura (2005) pastoral visitation has a
biblical basis. The lord is viewed as a shepherd who tends his flock; he gathers them in
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his arms and gently leads nursing ewes (Psalms 78: 52, Isaiah 40:11). For this reason the
seventy day Adventists church refers to their clergy as shepherds.
Jesus himself instituted and demonstrated the program for pastoral visitation which
yielded tremendous results (Luke 19:1-10). Pastoral visitation promotes value for human
dignity as the clergy ministers to others on a personal level by so doing more people are
reached with the society. McChesney, (2016) Points out that the pulpit ministry of
preaching only accomplishes a tenth of the pastor’s efforts. Pulpit preaching does not
meet all the needs of individuals in the congregation as visitation does. McChesney
further explains that pastoral visitation not only strengthens families but also helps the
pastor and the church leaders to understand the challenges that society is undergoing.
The observations which a pastor makes while doing pastoral calling could help him and
others leaders to model their sermons and teachings to meet the needs of people. The
interest of this study was to establish whether the pastoral visitation program is
established within the assemblies of Kianungu PAG church district.
Michael (2014) observes that evangelism has also been identified as one of the most
effective means of promoting numerical church growth. It is acknowledged as the major
reproductive mechanism for the church without which the church cannot grow. According
to Whitney (2016) evangelism is linked to the great commission and it is a principal of
church growth since inception. Evangelism is a reproductive process by which
Christianity expands quantitatively. It is commanded as an abiding obligation of the
church for numerical growth to the end of the age.
Whitney (2016) observes that many church denominations have over the years developed
their own evangelistic strategies and groups which have indeed performed tremendous
work in evangelism. Whitney (2016) further notes that various mission boards like the
36
Bible Society and missionary societies have made available the bible in different
languages and so exposing the word of God to people. The media has also been used as a
means of reaching thousands of people in the modern world.
The biblical goal of evangelism is the salvation of mankind (Mark 16:15) when Jesus
called his first disciples he promised to make them fishers of men. Ambroise (2000)
acknowledges that growth of the local church is entirely dependent on evangelism. If the
church seeks to increase its followers it must embrace to undertake the task of
evangelism. Ambroise (2000) further expresses that evangelism should be view as a
continuous process by which a Christian is nurtured into spiritual adulthood and grounded
in the faith.
Jayson (2016), states that different approaches and methods of evangelism have emerged
over centuries, but each method has certain strengths and weakness. He identifies various
methods of evangelism which were used during the missionary’s era: door to door
preaching, open air preaching (mass evangelism), church conventions, preaching in
villages, use of medical care, evangelism in schools and allied institutions.
Michael (2014) asserts that these methods are still valid and working even in this century.
This study sought to establish what methods of evangelism are being applied in Kianungu
PAG churches. Nwaomba & Sikhumbuzo (2018), studies on evangelism identified other
methods of evangelism which have been used by the Christian church, these include:
prayer conferences, use of charismatics gifts like healing, music and worship services.
their study further observed other methods of evangelism which include, personal
evangelism, rural and local evangelism, industrial evangelism, visitation evangelism,
hospital evangelism, prison evangelism, film evangelism, Radio/ TV, Tracts/ literature
37
evangelism, Cinematographic evangelism and evangelism among different age groups.
All of these methods are appropriate in increasing church membership.
Gathuki (2015) in his study which endeavored to answer the question why do some
churches grow while others decline discovered that the difference is all about church
programs. Some churches have developed programs which attract growth while others
have not. Citing the Deliverance church Gathuki states that the DC has designed its
programs in such a way as to meet the needs of different groups of people. The DC
focuses her attention on youths and young women in the society by offering a ministry
that is not available in other churches. The DC has established Radio and telecast
programs which have increased its adherents in different places.
On the other hand Gathuki (2015) asserts that the CITAM church has designed various
programs suitable to different groups of people in the church community. Some of the
programs include youth program, young families program, couples program, counseling
program, praise and worship program, soul winning, outreach program, among others.
These programs have greatly contributed to increase of members in the CITAM church.
(Paritus (2014) asserts that music is a powerful tool which can greatly attract many
followers. The type of music sung in a church either creates conducive environment for
people to stay or a boring environment which makes people to quite. In this regard the
type of music offered in the church should be current to match the global music in order
to attract adherents.
Burrill (2008) observes that the whatever efforts the church may make in evangelism, if
the program for new members identification, follow-up and integration of the new
members to the Christian community is not in place the efforts put in evangelism may be
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in vain. The local church according to Burrill (2008) should be prepared to nurture and
assimilate new members into the church.
Burton (2010) asserts that new people who join the church should be made part of that
community as soon as they join the church, failure to do so will make them feel being left
out and unwanted, such people quit and seek to find a different church where they will
be accepted and welcome. Therefore new member’s identification and integration
program must be instituted in a church which seeks to grow in membership.
Paritus (2014) observes that people who are not natured and integrated into the church
community make the church weak because they do not contribute meaningfully to the life
and mission of the church. This study sought to find out whether the PAG churches in
Kianungu have programs for identifying, nurturing and retaining new church members to
their fellowship.
Sunghoon (2014) concedes that Prayer is a vibrant element in the growth and increase of
church membership. Church leaders who make impact and cause more people to join their
local assembly are those who pray together, methods, goals, programs, and plans without
prayer may become dry and short-lived. In Acts 2:1-4 the believers were in one place,
praying and waiting for the promise made by the Lord Jesus upon his ascensions. They
patiently waited with one accord and the Holy Ghost came upon them; they were filled
and were enabled to move far and wide to spread the gospel message and many people
came to the lord.
McGauran (1987) the father of church growth movement cites that prayer is a necessity
for the survival and growth of the Christian church. It is a human partnership with God
which revives the Christian church and brings about growth and expansion. The final
mandate which Jesus gave his disciples (Mathew 28: 19-20 & Mark 16:15-16) was “Go
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therefore into all nations, baptizing them in the name of the father, the son, and of the
Holy-spirit, teaching them to observe everything I have commanded you” In Acts: 2: 37-
41 Luke narrates “when they heard this they were cut to the heart and asked, what shall
we do? Peter replied repent and be baptized for the forgiveness of Sin.
It is clear in scripture that water baptism is associated with numerical church growth.
(Acts 2:41) Baptism is an ordinance by which those who have repented and come to faith
express their union with Christ and his church. It is a sign of identifying and belonging to
the new people of God. Makori (2014) in his study on the integration of new church
members writes that a church which does not baptize and integrate new members to its
fellowship is a stagnating and suffocating church. He further noted that more than 50% of
the people who get baptized in the Seventh Day Adventist (SDA) church in Nyamira
Conference stop attending church soon after the baptism and they get removed from the
church records. This implies that there is no system of new member’s identification and
nurturing or rather the systems are weak. When a church cannot hold the new converts
and make them committed followers its membership growth is restrained. This study
sought to find out whether the PAG church in Kianungu district has a system of retaining
new converts in the church.
2.3 The Effects of Leadership Conflicts on Church Membership Growth
Daman (2016), states that one of the major challenges facing church organizations in this
century is leadership conflict. Conflict is part of life, no leadership will exist which may
totally eliminate disagreements or conflicts from within its jurisdiction. The Bible
explicitly portrays a procession of conflicts in humanity.
Abraham and Lot went into loggerheads over the grazing land and they finally separated
(Genesis 13:1-14) Paul and Barnabas’s second missionary journey to the gentile world
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faced a sharp conflict over who was to accompany them. Barnabas wanted to take John
Mark while Paul wanted Cyrus. The argument brought a sharp conflict and disagreement
that made the apostles to Part Company. (Acts 15: 36-39) The Jerusalem church kept the
conflict under control and limited its potential for escalation and the church’s mission and
purpose took precedence and the church continued to grow (Carson & France, 2007)
Koroma, (2015) asserts that when church conflicts are managed biblically they serve as
catalysts for change and brings about opportunities for spiritual and relational growth.
The Corinthian church was often challenged by conflicts and divisions (1st Corinthians
1:10-16, 3:1-6) the Corinthian church engaged in quarrels over their mentors who were
also jealous of each other. Paul declared their loyalty to personalities as being idolatrous
and exhorted them to follow Christ and not his servants (Carson, 1997).
The Bible points out that the causes of fights, quarrels, divisions and conflicts in the
church come from evil desires. (James 4: 1) But the Corinthian church was able to
manage the conflicts which caused the divisions and the church continued to increase.
Daman (2016) observes that some church conflicts often arise from personal
shortcomings, unsolved problems and congregational pattern of behavior. Fear and
anxiety may also cause conflicts when things don’t go as expected. Diversity of needs and
opinions among members and leaders may also be a source of conflict. This study sought
to find out the causes of conflicts in Kianungu PAG district.
Garmon (2016) observed that most of the Pentecostal church leaders are not well
prepared on conflict management, for this reason a good number of Pentecostal churches
have lost their church members because of uncontrolled conflicts which have led to
church splits and have caused other churches to cease functioning. Research made by the
theological schools association shows that ten years ago 25% of catholic bishops quitted
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ministry due to internal church conflicts, and 40% of protestant ministers broke out to
start new ministries due to unresolved conflicts within their circles (Kenya theological
association report; 2015). Williamson, (2016) writes that the understanding of conflict
management principal is fundamental for effective leadership and church growth.
Jack Morris (2016), states that a church’s success or failure depends on its leadership
abilities to resolve conflicts; this is a core ingredient for a church which seeks to grow and
maintain its members. Conn (2016) indicates that conflict management skills are among
the most wanted competencies in church leadership. If the church is to be effective in her
ministries she must be able to manage conflicts, this can be achieved by training the
pastors and leaders in conflict management. This study sought to find out whether the
church leaders in Kianungu PAG district are equipped in conflict management.
(Brown, 2008) notes that the transition of power is major source of conflict in Pentecostal
movements. Koroma (2015), writes that without orderly leadership transition no church
organization will survive to accomplish its mission. The PAG church system conducts
elections at national level and at the district level after every five (5) years, at the
assembly level elections are done after every two years, therefore transition cannot be
evaded. Church leaders should know that great leaders who grow up great institutions and
leave behind a legacy are those who mentor their successors.
In the recent past it was reported over the media that three people were killed and
properties worthy thousands got destroyed in Vihiga County following a fight between
two factions of a divided African Israel Nineveh Church. The wrangles were caused by
disagreement over a leadership transition (Nation; August 9th
2015). Worshippers of the
Evangelical Lutheran church of Kenya were locked out of church premises over conflicts
among the leaders (Standard; April 11th
2016). The conflicts and wrangles in the S.D.A
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Central in Nairobi ended up in the court of law following a contention of two opposing
groups over leadership (Nation; Sept.21st 2015).Another religious sect lead by the self-
proclaimed “god” Jehovah Wanyonyi was recently split into two factions due to
inheritance of leadership. (The standard; May 23rd
2016) These are indicators which
points out that, those religious organizations have transitional challenges that affect
church growth. If such conflicts cannot be managed the church members are at risky to
quit or backslide.
Gathuki (2016) notes that Pentecostal churches in Kenya have a history of being riddled
with conflicts from time to time. The conflicts have always had negative effect upon their
church members. He further points out that many cases of conflict in Pentecostal churches
are usually followed with church splits. Gathuki observed that in 2008 the Full Gospel
Church of Kenya (FGCK) was involved in a conflict of succession of leadership which
resulted to a split. Similar conflicts had split the Gospel Church Outreach in 2014 into
two, and the divergent group formed a new church called Gospel Revival Centre (GRC).
The effect of church conflicts is a loss of church members either to the breaking out
faction or to other different denominations. Some members also withdraw their
membership whiles other backslide and stay in their homes. Whitney (2016) affirms that
whenever there is church conflict there is always a decline of church members. This study
sought to determine whether the decline of church membership in Kianungu PAG district
is associated with church conflicts.
Paristus (2014) studies on church conflict revealed that weak systems of governance and
leadership structures are also causes of conflicts which have thrown many followers from
churches. When there is no clear demarcation of power conflicts are likely to occur along
the operations of the church. Stewart (2012) says that respect of authority is fundamental
43
to successful leadership and church growth. Church leadership is answerable to civil and
divine authorities. To go against any governing and ordained authority is unethical and is
to go against God’s will (Romans 13:1-5, Hebrews 13:17) without respect of authority it
is difficult to accept the recommendation and directives coming from that authority. The
Word of God urges us to respect authority as one of the means of solving our conflicts.
(Hebrews 13:17, Romans 13: 1-4) therefore church leaders should seek to relate to all
people with respect and sensitivity.
Mahoney (1993) asserts that efficient leadership structures contribute to unity and
development of a church organization. However if such structures are non-existing then
this becomes the beginning of a long protracted conflict among church leaders. He further
argues that without independent administrative structures conflicts cannot be evaded.
Power thirsty and authority to control church funds have been cited as other sources of
conflicts in Pentecostal movements (Steen, 2008). Garmon (2016) notes that church
wrangles cause a church to loss its focus and deviate from its core mandate of spreading
the gospel and making disciples. Garmon (2016) further writes that when church leaders
engage one another in fights over leadership positions, it threatens the faith of church
members making some to withdraw their membership and support. Nyabwari, (2014)
also says that manipulation of church leaders and members against others, and breaking
of ecclesiastical protocols has well caused conflicts in church organizations which have
led to members decline. For this reason church leaders should respect and observe the
laid down rules in their particular church organizations. In the light of this reflection, this
study sought to establish the sources of conflicts in Kianungu PAG district.
Conn (2016) argues that the effect of church conflicts are devastating to church members,
new believers get disillusioned and families get confused and it results to members
44
vacating the church. Duane (2005) narrates that the Christian community must set a good
example by solving emergent disputes in a sober and quiet way. Forgiveness should be
the norm for the Christian community. He further says that governments have to learn
from church organizations on peace making and dispute solving, regrettably the opposite
is happening since believers are taking one another to the civil courts.
Garmon (2016) also observes that Pentecostal churches in Kenya have lost their followers
due to conflict and leadership wrangles. When the foundational leadership structures of
any given denomination are shaken the church members get affected negatively. Failure
to address tangible issues affecting the leadership of any given church may lead to the
split or collapse of that particular church. Therefore church leaders should seek amicable
ways to solve disputes as matter of maintaining their followers.
Danman (2016) writes that conflicts can be resolved in a variety of ways including
negotiation, mediation and arbitration. Litigation should not be a priority in solving
conflicts. To solve conflict through negotiation Danman (2016) states that the two
conflicting parties should engage dialogue and strike a deal. Interests of both parties
should be taken into consideration. In mediation the disputants invites a neutral party to
help them come to a consensus. No solution should be imposed upon any party. The
mediators seek to help the disputing groups find a lasting solution to a problem. The
arbitration process allows a judge to make a decision to end the dispute. These are some
of the conflict and resolution mechanism the church can adopt in solving conflicts.
The PAG church has experienced some leadership wrangles in the recent past. The media
has often reported about wrangles in PAG church in both print and broadcast. Court
battles are being witnessed in the national PAG headquarters and the wrangles have
extended to a number of PAG church districts. According to a section of PAG pastors and
45
members who are engaged in court battles, they feel that some maters are not well
addressed in the current PAG (1998) constitution.
According to their perception, the youths and women have been sidelined and are not
given equal opportunities to vie for leadership positions in PAG church. This group of
leaders feels that the current PAG 1998 constitution is outdated and has been overtaken
by time. The exclusivity of polygamous men in the PAG church leadership is also a
matter of concern in this group. According to the group, denying polygamous men
leadership opportunities in the church is discriminating individuals on the basis of marital
status an act they term is against the Kenya constitution 2010. They argue that
polygamous men should be given freedom to participate in church leadership (Nation; 2nd
November 2018) This study sought to find out whether the church wrangles in the PAG
headquarters have affected church members in Kianungu PAG District in any way.
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CHAPTER 3
RESEARCH METHODOLOGY
3.0 Introduction
This chapter outlines the procedures which were followed in this study. This section
gives a description of the research design, location of the study, population of the study,
sample and sampling techniques, data collection instruments, the validity and reliability
of the research instruments and data analysis procedures.
3.1 Research Design.
This study adopted descriptive research design. Descriptive design primarily focuses on
describing the nature of demographic segments, without focusing on why but can answer
the what, where and how of the study. By using descriptive research in this study the
researcher aimed at accurately and systematically describing the population, the situation,
or the phenomenon. Descriptive research design was appropriate because it enabled the
use of a variety of research methods to investigate one or more variables which takes care
of these research objectives. This study has three constituent component variables; the
independent variable, Leadership and its sub-components, types of leaderships and
Church programs.
47
Their positive or negative effect can directly affect the dependent variable which relies on
the independent variable for better performance. The dependent variable church growth
entirely depends on the independent variables; leaderships and church programs. Further
we have the third variable the moderator conflict resolution with its sub-variables;
committee teams and guidance and counseling. They have been injected to see if they
have the moderating role on influence the relationship between the moderator, and
independent variable on the dependent variable.
3.2 Study Area
The study was carried out in Kianungu PAG Church districts in Nyamira County. PAG
Church has five districts in Nyamira County with a population of 10,194 church
members. Kianungu PAG church is one of the five church districts which cover
Bosamaro and Magombo wards in Nyamira County, it has a population of 683 church
members spread in 20 church assemblies. Geographically the district it is located in the
north east part of West Mugirango constituency, and partly touches Kitutu Masaba
constituency. To the north it’s bordered by Gesima Ward, Bogichora to the North West.
Its assemblies are found in Nyamira Central Sub-County and some are in Manga Sub-
County respectively. Kianungu PAG district was chosen as a study area because it had
experienced the largest decline of church members; according to field data .it had
experienced the largest membership decline
3.3 Target Population
A target population is that population which a researcher wants to generalize the results of
the study (Mugenda and Mugenda 2003). The study targeted 20 pastors working in
Kianungu PAG church district, 129 committee members who are elected in various
48
leadership positions in the district, and 534 church members in record, therefore the target
population was 683 people. Their spread has been illustrated in table 3.1 below;
Table 3.1: Target Population of the Study
Categories Population
Church pastors 20
Committee members 129
Church member 534
Total 683
Source: Field data (2020)
3.4 Sample and Sampling Techniques
3.4.1 Sample
A sample is a set of individuals or objects collected or selected from a statistical
population by a defined procedure. This represents the whole population. Sampling is the
process of selecting a number of individuals from a population such that the selected
group contains elements representative of the characteristics found in the entire group
(Orodho, 2005).
49
The study adopted stratified random sampling technique. This is a method of dividing the
target population into subgroups called strata based on particular characteristics or shared
attributes (Gathuki, 2015). Simple random sampling was used to get a selected numbers
of respondents from each subgroup. Gay (1976) sited by Gathuki (2015) concedes that a
sample size of 10% to 30% of the total population may be taken as adequate in
descriptive research.
The researcher used stratified sampling because the study dealt with three distinct groups
who were the respondents to the study; these were pastors, Assembly committees and
church members. The stratified technique enabled the researcher to obtain information
from each group of respondents.
3.4.3 Sample Size Determination
From each subgroup, 10 - 30% of the targeted population will be taken using simple
random sampling since it will eliminate bias and favoritism. This is in agreement with
Yamane’s (2013) n=N (1+Ne2) formula which allows a sample size of between 10 and
30%. The formula will be used to calculate the actual sample size for the study. Where n
is the sample size, N is the population size and is the level of precision or sampling error
which is the range in which the true population is estimated. The confidence level of 95%
is equivalent to P=0.5 will be maintained. This range is often expressed as ±5 %. Below is
sample size calculation.
683
n = 1+204.5 (0.0025)
n = 204.5 =205 respondents.
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Table 3. 1 The Sample Frame Presentation
Respondents Target population Sample size
Pastors 20 30% = 6
Committee members 129 30% = 39
Church members 534 30 % = 160
Total 683 205
3.5 Data Collection Instruments
This study used questionnaires as the data collection tool. Both structured and
unstructured questionnaires used to collect data from pastors, elected committee members
and church members. A questionnaire give room for uniformity of responses to questions
and at the same time gives respondents a chance to provide insightful information on the
study variables, (Kompo and Troump 2006). The questionnaires were divided into the
main areas of the investigation according to the study objectives and literature review.
The questionnaires were administered to 205 respondents who had met the inclusion
51
criteria. The questions in the questionnaires collected information on the factors
contributing to church member’s decline in Kianungu PAG district.
3.6. Validity and Reliability
3.6.1 Validity.
The validity of a test is a measure of how well a test measures what it is supposed to
measure, it refers to the accuracy or truthfulness of a measurement (Tromp and Kisilu,
2006). In order for a test to be reliable it needs also to be valid. The study adopted
content validity to validate the findings as suggested by Walonike (2005). This was done
in consultations with the study supervisors for compliance. Their suggestions and advice
was used to improve the instrument design.
3.6.2 Reliability.
Reliability is the degree to which a research instrument yields consistent results after
repeated trials (Mugenda & Mugenda, 2003). A measurement that yields consistent
results over time is said to be reliable. In order to establish the reliability of the
instruments the researcher used the test-retest method of assessing reliability by
administering the same test of questionnaire twice over a period of time to the same group
of individuals as suggested by Mugenda and Mugenda (2003). The scores from time 1
and time 2 were then correlated in order to evaluate the test for stability and consistency
over time. The reliability index was determined at 0.7 which indicated that the
instruments were reliable.
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3.7 Data Collection Procedures
The researcher sought permission from the relevant authorities to be allowed to conduct
the research. A letter was obtained from Kisii University which was used for introduction
purposes. A research permit was also obtained from the National council for science,
technology, and innovation (NACOSTI). Further letters permissive letterers were
obtained from the County Commissioner Nyamira County and the County education
direction Nyamira County respectively. The PAG leadership both at national and district
levels was requested for permission. The questionnaires were administered to the
respondents by the researcher and his assistant to collect data.
3.8 Data Analysis
The data collected was categorized into themes and subthemes according to the study
objectives. The raw data from the field was organized into qualitative and quantitative
data and coded for analysis. Quantitative data was analyzed by use of descriptive
statistics. Statistical Package for Social Sciences (SPSS) was employed in the study. The
data was presented in the form of percentages, tables, frequencies and chats based on the
research questions. Qualitative data from open ended questions was categorized and
reported into various themes as they emerged. Orodho (2005), states that data analysis
involves working with data, organizing it, breaking it into manageable units for
interpretation.
3.9 Ethical Considerations
The researcher maintained confidentiality at all times. The researcher obtained informed
consent and voluntarily participation. The researcher explained fully the purpose of the
study to the respondents in advance. In order to attain this, the researcher ensured respect
53
of rights and protection from psychological harm of the respondent involved in the study
(Kombo & Tromp, 2006) the researcher ensured that each respondent understood what
the study was all about before responding
CHAPTER FOUR
DATA ANALYSIS AND PRESENTATION
4.0 Introduction
The aim of this study was to establish the influence of church leadership on membership
growth: a case of Pentecostal Assemblies of God Kianungu District Nyamira County,
Kenya. The specific objectives were: To establish the leadership types adopted by pastors
in Kianungu PAG church district, assess church programs which promote numerical
growth and to find out how church conflicts resolutions helps to increase numerical
church growth.
4.1 Response Rate
A total of 205 questionnaires were distributed. Questionnaires were administered; 6 to
pastors, 39 to committee members and 160 to church members. Out of 205
questionnaires, a total of 185 were returned fully filled. This represents 90% to the total
sample size. This is above 70% which is the required minimum threshold. The researcher
assessed the number of returned questionnaires before carrying out data analysis. This
was important because had to ascertain the actual respondents at hand verses the intended
sample respondents.
54
4.2 Characteristics of the Respondents
The demographic information for pastor’s committee members, and church members
included level of education leadership experience and duration of membership
Table 4.1. The Education Level of Pastors
2 pastors have diploma in bible & theology 3 pastors have certificates in bible and
theology while one (1) pastor is untrained.
Academic level of pastors
Academic level Frequency Percentage
Untrained pastor 1 16.6%
Certificate in Bible 3 50%
Diploma in Bible 2 33.4%
B.A in Bible 0 0
Master 0 0
Total 6 100.00
Table 4.1 This demonstrates that 2 pastors have diploma in Bible and theology, 3 pastors
have certificate in Bible and theology while 1 pastor is untrained in pastoral work. The
results indicate that the majority of pastors have basic training in pastoral work. This
55
means the majority of pastors understood the questionnaire and was able to respond. The
level of knowledge is meant to make them able to; solve church conflicts, discharge
duties diligently, manage church resources with utmost good faith and even council
members
Table 4.2 Academic level of assembly committee leaders
Academic level Frequency Percentage
Above form 4 6 15.4%
Form 4 30 77%
Standard 8 3 7.6%
Below standard 8 0 0
Total 39 100.00
Table 4.2 This shows that, the academic level of assembly committee leaders 6 of the
leaders have gone beyond form four, while 30 of them are form four leavers only 3 are
standard 8 school leavers, this means that the majority of the assembly committees were
able to read and understand the questionnaire and this can be evidenced by many
conflicting cases they have been handling some of which required higher level of
knowledge.
Table 4.3 Church member’s duration of membership
56
Numbers of years of as
member
Frequency Percentage
More than 5 years 73 52.2%
More than 3 years 60 42.8%
More than 2 years 7 5 %
Less than a year 0 0
Total 140 100.00
Table 4.3 This demonstrates that, the duration of years the church members have stayed
in the district assemblies as members, the finds indicated that 73 people have been PAG
members in their assemblies for more than 5 years, while 60 people have been members
of PAG for more than 3 years and 7 people have been members for more than two years.
This means the respondents understood the PAG church systems. Here duration in
membership is used to measure spiritualism which is meant to enable the members be
used to bring in new church members through crusade and personal witnessing.
4.3 Leadership Styles Adopted by Pastors in Kianungu PAG District
The first objective of the study examined the leadership styles adopted by pastors in the
district. This was important to the study because different styles of leadership exercised in
church organizations affects numerical growth of members differently. The respondents
of this variable were pastors, assembly committee members and church members. The
response is recorded in table 4.4 below
Table 4.4 Pastor’s response on leadership styles
57
Frequency Percent Valid
Percent
Cumulative
Percent
Autocratic
1 16.7 16.7 16.7
Democratic
4 66.7 66.6 83.3
Charismatic 1 16.7 16.7 100.0
Total 6 100.0 100.0
As indicated above in table 4.4 four pastors out of six of 83.3% indicated that they have
adopted the democratic leadership style while one pastor of 16.7% showed he adopts
autocratic leadership style. One pastor of 16.7 % indicated he adopts transformational
leadership style. Other styles of leadership like strategic leadership style, Charismatic
leadership style, Leissez-faire leadership style, and Cross-cultural leadership styles have
not been adopted by any pastor. Although transformational and autocratic leadership
styles have each been adopted by one pastor the percentage is insignificant. This indicates
that according to the pastors they have adopted democratic leadership
Table 4. 5 Assembly committee’s response towards pastor’s leadership styles
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Democratic 13 33.3 37.1 37.1
Autocratic 16 41.0 45.7 82.8
Strategic 4 10.3 11.4 94.2
Charismatic 2 5.1 5.8 100.0
Total 35 89.7 100.0
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Missing System 4 10.3
Total 39 100.0
The assembly committee’s response towards pastors leadership styles are recorded in
table 4.5 above. 13 of (37.1%) indicated their pastors have adopted democratic style, 16
of (45.7%) indicate their pastors have adopted autocratic leadership’s style. 4 of (11.4%)
showed their pastors have adopted strategic leadership style, 2 of (5.1%) indicated their
pastors have adopted charismatic leadership’s style.
The transformational, leissez –fair and cross-cultural leadership styles were not ascribed
to any pastor. This is contrary to what the pastors expressed themselves in table 4.4 the
pastors think they are democratic in their leadership, but the assembly committees view
them as being autocratic in their leadership.
Table 4. 6 Church members’ response on leadership styles
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Democratic 50 35.7 33.3 33.3
Autocratic 80 57.1 50.0 83.3
Strategic 3 2..1 5.6 88.9
Charismatic 2 1.4 3.7 92.6
leissez-fair 3 2.1 5.5 98.1
Cross-cultural 1 07 1.9 100.0
Total 140 100.0 100.0
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The church members were also sampled and results conveyed in table 4.6 above 80
(57.1%) showed their pastors have adopted autocratic leadership style. 50 (35.73%)
indicated their pastors have adopted democratic leadership style. 3 (2.1%) showed that
their pastors have adopted strategic leadership style. 2 (1.4%) indicated that their pastors
have adopted leissez-fair leadership style. 3 (2.1%) showed their pastors have adopted
charismatic leadership style and 1 (07%) indicated cross-cultural leadership’s style.
Transformational leadership was not cited.
The results of the study showed that autocratic and democratic leadership styles are the
most dominant styles of leadership in Kianungu PAG district. While the pastors feel they
are democratic in their leadership most of their committee leaders and church members
view them as being autocratic in their leadership. This study confirms Olson (2014)
studies that Autocratic leadership does not give room for guidelines, procedures or
policies to be followed; instead this type of leadership dictates situations. In a situation
where church members feel to be dictated against their wishes they quit. This study
agrees with Koroma (2015) that autocratic leadership leaders are absolute, obstinate and
dictating, Autocratic leadership Impairs morale and may lead to resentment. The
autocratic leadership which dominates the leadership styles of pastors in Kianungu
District discouraged church members and some of them withdrew their membership.
This study differs with Olson (2014) and Whitney (2016) who stated that democratic
leadership is an appropriate style of leadership applicable in church organizations. The
findings of this study revealed that democratic leadership does not contribute to
membership growth of a church. The democratic leadership style which also featured in
the leadership of Kianungu PAG district has weakness in accordance to Gill (2016). Gill’s
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studies observed that democratic leadership though described as the most effective
leadership style it has some potential downsides when applied in church organizations he
states that where roles are unclear democratic leadership can lead to communication
breakdown and friction. Democratic leadership allows members to make uninformed
decisions which lack knowledge and expertise in some matters. In democratic leadership
every member wants his/her feeling to be given priority and this cause strives easily. This
study also revealed that democratic leadership does not contribute to church membership
growth, because some pastors have applied this type of leadership in their assemblies yet
still the number of members has not increased.
The study established that the autocratic and democratic leadership styles applied by
pastors in Kianungu PAG church district do not influence membership growth. These
styles of leadership contributed to church members decline in Kianungu PAG district.
When pastors are autocratic in their leadership it means they don’t share their views and
ideas with their assembly committee leaders, it means they don’t plan together for the
warfare of the church. In a situation where the pastor cannot plan together and share the
vision with other leaders the efforts to increase church membership are undermined.
4.4 Church Programs and Numerical Church Growth
The second objective dealt with the establishment of programs related to numerical
church growth. The respondents of this objective were pastors, committee members and
church members. The results are recorded in table 4.7, 4.8, 4.9 below
4.4.1 Program for evangelism
Table 4. 7 Pastor’s response on the program for evangelism
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Frequency Percent Valid Percent Cumulative
Percent
Valid Yes 2 33.3 33.3 33.3
No 4 66.7 66.7 100.0
Total 6 100.0 100.0
2 (33.3%) indicated that they have established programs for evangelism in local churches
while 4 (66.7%) showed they have not put in place any program for evangelism in their
assemblies.
Table 4. 81 Assembly committee leaders response on program for Evangelism
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Agree 6 11.1 15.4 15.4
Disagree 33 61.1 84.6 100.0
Total 39 72.2 100.0
39 assembly committee members were sampled, 33 (84.6 %) disagreed that there are no
programs for evangelism their local churches. Only 6 (15. 4 %) agreed that there are
programs for evangelism established in their local churches.
Table 4. 2 Church member’s response on evangelism
Frequency Percent Valid
Percent
Cumulative
Percent
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Valid Agree 60 11.1 13.0 13.0
Disagree 80 74.6 87.0 100.0
Total 160 85.7 100.0
80 (74.6 %) of church members showed that there are no programs for evangelism
established in their assemblies. 60 (11.1%) indicated that there are programs for
evangelism in their assemblies.
The study findings as tabulated in table 4.7, 4.8 and 4.9 above revealed ` that there are
no established programs for evangelism in Kianungu PAG district assemblies, this has
been revealed by the higher percentage of pastors 4 (66.6%) who indicated that they
don’t have programs for evangelism in their assemblies.
The assembly committee members 33 (84.6 %) also showed that there are no established
program for evangelism in their churches. 80 ((74.6 %)) church members further
confirmed that there are no established programs for evangelism in their local assemblies.
It is only 2 (33%) pastors who indicated they have programs for evangelism and 6
(15.4%) committee members who showed that their assemblies have programs for
evangelism. Only 7 (13%) church members agreed that there are programs for evangelism
in their assemblies.
The study findings revealed that the program for evangelism which is a major factor in
growing church membership is not established in Kianungu PAG church district. Even if
a few respondents indicated that there are such programs in their assemblies the programs
are weak and without impact because there is no indication of new members recorded in
the church assemblies. Evangelism is the base for growing members in Christian church
(Mathew 28:18-20).
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The study finding upholds Gechiko (2014) study who emphasized that evangelism is
foundational for increasing church membership. Gechiko (2014) stresses that a church
that seeks to increase its church membership must give evangelism a priority and embark
to revive the passion for evangelism in its leadership. The study findings are also
supported by Warren (1995) who stated that, a church which lacks evangelistic campaigns
will never increase its followers and is at risk of closing down. The study findings
revealed that leadership in Kianungu PAG district has not put in place programs for
evangelism. This is one of the reasons why the assemblies are not increasing their
members.
4.4.2 Program on home cells
Table 4. 10 Pastors response on home cells
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Yes 3 50.0 50.0 50.0
No 3 50.0 50.0 100.0
Total 6 100.0 100.0
The study sought to know whether home cells ( home churches ) are established in the
local assemblies within the District the resuts are illustrated in table and figures 4.10
above 3 ( 50%) agreed and 3 (50%) doagreed. This indicated afair establishment of home
cells.
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Table 4. 11 Assembly committee’s response on home cells
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Agree 16 29.6 41.0 41.0
Disagree 23 42.6 59.0 100.0
Total 39 72.2 100.0
On the other hand 16 (41 %) committee members agreed to the establishment of home
cells in their assemblies. While 23 (58.9 %) assembly committees disagreed to the
establishment of home cells in their assemblies.
Table 4. 12 Church member’s response on home cells program
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Agree 60 42.9 44.4 44.4
Disagree 80 57.1 55.6 100.0
Total 140 100 100.0
Table 4.12 above shows the results of church members on the establishment of home cells
in their assemblies 60 (42.9%) church members agreed to the establishment of home
cells in their local churches while 80 ( 57.1%) church members agreed that home cell are
not functional in their assemblies . Since the respondents to study were sampled from
different church congregations, the researcher observed that home cells are not well
established in some assemblies while in other assemblies they are n weak and non-
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functional. Therefore the study found out that programs for home-cells are not established
in most of the assemblies in Kianungu PAG district. Home-cells create an avenue to meet
new people who could be influenced to become church member. When the church does
not have functional programs for home-cells it losses a great opportunity of increasing
church members.
The study is in favor of Sungoon (2004) studies that home cells are powerful tools for
increasing church membership. The study findings are also supported by Jack (2014)
studies that a church with functional home fellowships will rapidly increase its members
in a short duration of time.
Gechiko (2014) confirms the findings of this study that a church without home fellowship
lacks the seal of reaching the community. The findings of this revealed that the programs
for home cells in Kianungu PAG district are not established in most of the assemblies,
and in some assemblies the program is weak. This is another reason why the churches in
the district are not increasing church members. This study agrees to Warren (1995) who
observed that home cells provide care for new members, comforts the bereaved and
provide services to the community; it’s a means by which the church can reach more
people and increase its members. Therefore the leadership in Kianungu district should
seek to establish home cells as one of the ways to increase church membership
4.4.3 Programs for identification and nurturing new members
The study also sought to establish how new church members are identified and nurtured,
to make them committed church members. The respondents of this variable were pastor,
assembly committees and church members
Table 4.13 pastor’s response on program for new member’s identification
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2 (33.3 %) pastors agreed to established systems of identifying new members in their
assemblies while 4 (66.7%) pastors expressed that they don’t have any program of
identifying and nurturing new members in their churches.
Table 4.14 Assembly committee’s response on new member’s identification
programs
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Agree 7 13.0 17.9 17.9
Disagree 32 59.3 82.1 100.0
Total 39 72.2 100.0
As tabulated above32 (82.1%) committee members said there are no programs for
identifying new member’s in their assemblies only 7 (13%) members expressed that their
local churches have programs for new member identification.
Table 4. 15 Church member’s response on new member’s identification programs
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Yes 2 33.3 33.3 33.3
No 4 66.7 66.7 100.0
Total 6 100.0 100.0
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Frequency Percent Valid
Percent
Cumulative
Percent
Valid Agree 60 42.9 25.9 25.9
Disagree 80 57.1 74.1 100.0
Total 140 100 100.0
80 (57.1%) church members as tabulated in table 4.4.5 above showed that there are no
programs for identifying and nurturing new members in their churches. 60 (42.9%)
church members agreed that their assemblies have systems of identifying new members
and nurturing them.
The study findings revealed that the system of identifying and nurturing new church
members to make them committed to church activities does not exist in most assemblies
in Kianungu PAG district. This implies that when new people come go to churches they
are not recognized and welcomed into the fellowship. This means that the churches don’t
have a system which can help the church leaders to make follow ups to new people. Lack
of programs for new member identification and nurturing in the district churches has
contributed to strained growth of church members in the district. When a church doesn’t
have new member identification program it means the church leaders do not care in
nurturing and integrating new members to their congregation.
This study is in agreement to Burrill (2008) studies that whatever efforts the church may
make in evangelism, if the program for new members identification, follow-up and
integration of the new members to the Christian community is not in place the efforts put
in evangelism are in vain. This is because when new people come go to church they need
to be identified and be welcomed to the fellowship; it gives the church leaders the
opportunity to know about where they are located for easy follow-up. Unfortunately this
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is not taking place in Kianungu District and as a result new people who attend churches
feel neglected and quit to join different churches.
Mahoney (2009) confirms the study findings that a growing church must be prepared to
nurture and assimilate new members into the church. In agreement to Burton (2010) new
people who join the church should be made part of that community as soon as they join
the church, failure to do so will make them feel being left out and unwanted, such people
quit and seek to find a different church where they will be accepted and welcome.
Enns (2015) who observed that a church which does not identify and nurture new
Christians is like a mother who gives birth to children abandons them to the streets is in
favor of this study. Nurturing new Christians is one of the most important tasks that can
make a church to grow in numbers and make them mature in character. If growth in
church membership is desired then new member identification and nurturing should be
part of the structural programs of the church community. Therefore new members
identification and integration program must be instituted every church which seeks to
grow in membership.
4.4.4 Programs for Different Groups in the Church
The fourth item investigated on the establishment of program for different groups of
people like, youths, women, men by administering open ended questionnaire. The
respondents of this variable were pastors and assembly committees only 2 (33.3 %)
pastors indicated they have program for women ministries 4 (66.7%) said they don’t have
any program for different groups of people but they minister to all groups of people at the
same time. On the other hand 32 ( 82.1%) committee members respondent that their
assemblies do not have programs for different groups of people and only 7 ( 17.9%)
indicated that their assemblies have programs for different groups of people.
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The study findings showed that there are no established programs for different groups of
people which cater for different spiritual needs in the district assemblies. This is a
hindrance to church membership growth because different groups of people have a
diversity of need which needs to be ministered to differently. This implies that some
groups of people are neglected and their needs are not ministered to. This finding
supports Warren (1995) writing that People don’t stay in a church which cannot satisfy
their spiritual needs, they will always seek for greener pastures elsewhere.
This study is in support of Gathuki (2015) who also reported that churches which have
developed programs for different groups of people do increase their church members at a
higher rate than churches which don’t have such programs. This finding is in favor of
Cowan’s (2016) study that churches which have designed their programs in such a way as
to meet the needs of different groups of people have increased their church members.
Therefore church programs should be designed to cater for different groups if people.
4.6 Causes and Effects of Conflicts on Church Membership Growth
The fourth objective investigated the causes and effects of church conflicts in the area of
study. The respondents of the question were pastors, assembly committees and church
members.
Various themes emerged in this investigation. Firstly the theme which emerged as a
major cause of conflicts in the area of study was disputes over church elections. 3 (50 %)
pastors said that the district got into conflicts due to contested or disputed district
elections in 2009 and 2014.
The pastors indicated that as a result of the conflict the district was splits into two and
some church members were discouraged and pulled out from the district and joined
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different church denominations. A section of churches ended up making their own district
due to the divisions. 3 (50 %) pastors indicated a different opinion and expressed that the
causes of conflicts were pastor’s transfers from one church to another.
20 (51.2%) assembly committee members also indicated that the major causes of
conflicts in the district were disputes over district elections which resulted to divisions
and the district split. 13 (33.4%) revealed that the causes of conflicts were pastors
transfers from one church to another. 6 (15.4%) assembly committees expressed that the
causes of conflicts in churches were due pastor’s violation of constitutional rules of the
church. they blamed the pastors for ignoring to co-operate with other leaders.
80 (57.1%) church members responded that the cause of conflicts was due to disputes in
elections 60 (42.9%) pointed out that the causes of conflicts were due to pastor’s
transfers. 10 ( 18.5%) expressed that pastor’s and church leaders lack of transparency in
handling church funds caused conflicts in some church assemblies and some church
members withdrew their membership.
The study findings revealed that the major cause of conflicts in Kianungu PAG district
was disputes related to elections. The disputes erupted as a result of struggle for
leadership positions. The second cause was pastor’s transfers from one church to another.
The third cause was lack of transparency in church funds, and the fifth was violation of
church policies by church leaders. The effect of the conflict affected the vibrancy of the
district and resulted to restrained relationship among pastors and the church members.
The restrained relationship brought rivalry which led to the split of the district into two
factions. Most of the church members felt offended and withdrew their membership and
joined different denominations like the Catholic Church and S.D.A. The conflicts also
made other church assemblies to pull out of Kianungu district and started a different
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church district named “Bogwendo”.
This study is in agreement to Jack Morris’s (2016) study who stated that many
Pentecostal church organizations have loosed most of their followers due to restrained
efforts and abilities to resolve conflicts. Kianungu PAG district had fallen short of this!
(Brown, 2008) studies confirms the study findings that transition of power is a major
source of conflict in Pentecostal movements which leads to church splits causing loss of
the followers. Koroma (2015), is in favor of the study findings when reported that lack of
orderly leadership transition hinders the progress of an organization and that no
organization will survive to accomplish its mission without efficient transition of power.
This study acknowledges what Conn (2016) observed that conflict management skills are
among the most wanted competencies in church leadership. Conn (2016) further reported
in his study that any church which could want to be effective in her ministries must be
able to manage conflicts; this can be achieved by training the pastors and leaders in
conflict management. Therefore the PAG leadership should embark to train pastors and
church leaders on conflict management skills in order to enable them solve conflicts
before escalation.
The study findings also brought to light that pastor’s transfers from one church to another
was a factor which caused conflicts in some assemblies in Kianungu PAG district. The
study findings revealed that when pastors’ gets transferred from one assembly to different
assembly some of them incite church members against the incoming pastors.
This makes church members to be divided. This is a violation of the pastoral ethics and
conduct. The findings showed that some assemblies like Kianungu PAG assembly,
Marani assembly, Riomwamba assembly, and Nyachururu assemblies were examples of
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churches which lost their members due to transfers of pastors.
This study concedes to Mwaura (2005) who pointed out that careful thought be taken into
consideration in the appointment of church ministers. This study also supports what
Nyabwari (2014) reported that appointments and placing of church ministers should be
done upon recognition of the spiritual gifts to ensure that no church minister is misplaced.
This study agrees to Stewart (2012) studies that consultation with relevant people is key
in avoiding friction and conflicts in leadership.
Lack of transparency in handling church funds also reflected in the study findings as
another cause of conflicts which discouraged church members to withdraw their
membership in some assemblies. This outcome is support by Gechiko (2014) who
observed that when church leaders are faithful in handling church funds the church
members will trust them and have continued membership and support to church
programs. When pastors and church leaders are unfaithful in dealing with church funds
the members gets dismayed and pull out and this leads to lose of followers.
4.6.1 Dispute and Conflict Resolution Mechanism
The second theme was on the conflict and dispute resolution mechanisms and the
following findings were realized
Table 4.16 Pastor’s response on dispute and conflict resolution machinery
Frequency Percent Valid
Percent
Cumulative
Percent
Valid week 6 100.0 100.0 100.0
Strong 0 0 0 0
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Total 6 100.00 100.0 100.0
All the 6 (100%) pastors expressed that the dispute and conflict resolution mechanism
systems of the church are very weak
Table 4.17 Assembly committee’s response on dispute resolution mechanisms
Frequency Percent Valid
Percent
Cumulative
Percent
Valid Strong 4 7.4 10.3 10.3
Week 35 64.8 89.7 100.0
Total 39 72.2 100.0
35 (89.7%) assembly committees indicated that the dispute and conflict resolution
mechanisms in the district are week. Only 4 (10.2 %) committee members said the
dispute and resolution mechanism was strong in their local churches.
Table 4.18 church member’s response on dispute and conflict resolution mechanism
Frequency Percent Valid
Percent
Cumulative
Percent
Valid week 85 60.7 92.0 60.7
Strong 55 39.3 8.0 100.0
Total 140 100.00 100.0
85 (60.7%) church members expressed that the dispute and conflict resolution mechanism
in the district was very week. Only 55 (39.3%) said the mechanism was strong in their
assemblies
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The study found out that the dispute and conflict resolution mechanism in Kianungu PAG
district was week. That was the reason why conflicts escalated and caused church
divisions which led to splits and resulted in decline of church members. The study is in
agreement with what Garmon (2016) and Koroma (2014) who observed that
organizations without strong dispute and resolution mechanisms face conflicts which
escalate and cause downfall of the organization. This study supports the argument of
Williamson, (2016) who stated that the understanding of conflict management principal is
fundamental for effective leadership and church growth.
This study also agrees to Jack Morris (2016), who stated that a church’s success or failure
depends on its leadership abilities to resolve conflicts; this is a core ingredient for a
church which seeks to grow and maintain its members. The study finding supports Conn
(2016) who indicated that conflict management skills are among the most wanted
competencies in church leadership. Therefore the PAG church leadership to work upon its
modalities of dispute and resolution mechanism in its administration.
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CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMEMENDATIONS
5.1 Introduction
In line with church membership declined in Kianungu PAG church district in Nyamira
County, this chapter presents the summary of findings, conclusions and recommendations
of the study based findings.
5.2 Summary of the Findings
5.2.1 The leadership styles adopted by pastors in Kianungu PAG church district.
The study found out that the majority of pastors in Kianungu PAG district have adopted a
mix of autocratic leadership styles and democratic leadership styles. This is in agreement
with empirical findings which showed that the majority of the assembly committee
members where, 16 (45.7%) and church members 80 (57.1%) indicated that their pastors
have adopted the autocratic leadership style. The democratic leadership style came second
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following the scores 13 (37.1%) assembly committee and 50 (35.7%) church members
said their pastors have adopted democratic style of leadership.
The Autocratic styles of leadership adopted by pastors had contributed to the decline of
church members in most of the assemblies. Autocratic leadership as cited by Olson
(2014) does not promote church growth. This study agrees with Koroma (2015) that
autocratic leadership leaders lose their followers due to their obstinate and dictatorship
character. The autocratic leadership which dominates the leadership styles of pastors in
Kianungu District discouraged church members and some of them withdrew their
membership.
The findings of this study revealed that democratic leadership does not contribute to
membership growth of a church. This is because no growth had occurred in any of the
church assemblies and yet the pastors had applied democratic leadership. Therefore this
study differs with Olson (2014) who stated that democratic leadership is an appropriate
style of leadership prompting church growth.
5.2.2. Programs for promoting church membership growth
The study found out that church programs related to church membership growth are not
established in most of churches in Kianungu PAG district. Only a few churches tried to
establish such program but yet still they are weak and functional. The scores of the
findings support this because 4 (66.7%) pastors, 33 (84.6%) assembly committees, and 80
(74.6%) church members said that their assemblies have no programs for evangelism. 3
(50%) pastors, 23 (58%) assembly committee’s and 80 (57%) church members indicated
that no program for home cells are established in their churches. Looking at the program
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for new members identification and nurturing 4 (66.7%) pastors, 32 (82.1%) assembly
committee’s and 80 (57.1%) church members expressed that their local churches have no
programs for identifying and nurturing new members.
The study findings agree with Gechiko (2014) and Warren (1995) who stated that without
evangelism a church cannot grow numerically. The study findings also concedes with
Sungoon (2004) and Jack (2014) who reported that without the program for home cells a
church becomes weak in increasing members. The study findings acknowledges
Gechiko’s (2014) study who said that church which lacks cell groups lacks the seal of
reaching community hence it cannot grow it membership rapidly.
In line with new member’s identification program the study backs up Mahoney (2009)
and Burton (2010) who reported new member identification program gives a church the
ability to nurture and assimilate new people in the church community.
5.2.3 The causes and effects of conflicts upon church members growth
The study found out that the causes of conflicts in Kianungu PAG church district were;
contested on district elections (transition of leadership). This was expressed by 3 (50 %)
of pastors, 20 (50.2%) assembly committees and 80 (57.1%) church members. The study
findings are in agreement to Morris (2016) who found out that many Pentecostal churches
lose their adherents due to leadership conflicts. Brown (2008) also supports the study
findings when he says that the transition of power is a major source of conflict in church
leadership.
The Pastor’s transfers from one assembly to another also emerged as a cause of conflicts
in Kianungu PAG district. This was indicated by 3 (50%) pastors, 13 (33.4%) assembly
committees, and 60 (42.9%) church members. The church leader’s failure to follow
78
church policies and lack of transparency in handling church funds was identified as
another source of conflict; this was expressed by 10 (18.5%) church members and 6
(15.4%) assembly committees. This study finding is in agreement to Mwaura (2005) and
Nyabwari (2014) who said that consideration of spiritual gifts is key to posting of church
ministers.
5.3 Conclusion Based on the researcher’s findings
5.3.1 The leadership styles adopted by pastors in Kianungu PAG church district.
This study found out that most dominant style of leadership adopted by pastors in
Kianungu church district is Autocratic leadership style. This style of leadership does not
attract membership growth. This finding is supported by Olson, 2014; and Koroma 2015)
.who found out in their studies that autocratic leadership style does not attract church
membership growth due to the obstinate and dictatorship element.
5.3.2 Programs related to church membership growth
The study established that programs which can promote the growth of church
membership are not established in the district assemblies; as a result the district has
restrained membership growth. Burrill (2008; Mahoney,2009; Enns , 2015) both supports
the study findings that when a church does not have functional programs like evangelism,
home cells, new member’s identification and nurturing programs it cannot grow its
membership.
5.3.3 The causes and effects of conflicts upon church members Growth
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The study established that the causes of conflicts in the district were elections disputes,
transfer of pastors, and lack of transparency in handling church funds. The end result was
wrangles which split assembly members leading to losing some of them to other
denominations. The study findings confirms Morris’s (2016) study who reported that
most Pentecostal churches lose their church members due to restrained efforts of curbing
church conflicts. Brown (2008) study further confirms this study finding when he said
that the transition of power is a major cause of conflicts in churches which leads to church
splits hence decline of church membership.
5.4 Recommendations of the study
Based on the study findings the researcher made the following recommendations
5.4.1 Recommendation on church leadership styles.
From the research finding the researcher recommended that, Kianungu District church
pastors adopt other leadership styles like transformational leadership style, and
charismatic leadership styles, this is because church growth is influenced by multiple
styles of leadership. Transformational leadership style as reported by Dairo (2004) is
effective in causing growth and development in organizations. Pielstrick (1980) and Neil
(2013) also favor this recommendation that transformational leadership can lead to
increase of church members. On the other hand Whitney (2016) Burkus (2010) also agree
to the recommendation that charismatic leadership can make church increase its
followers.
5.4.2 Recommendations on Church programs
From the research finding on church programs the researcher recommended that,
Kianungu District church leadership in Kianungu district establishes and operationalizes
80
programs which can promote church membership growth, such programs includes
evangelism, house to house witnessing, and home cells among others. This
recommendation is supported by Brown (2008), Muturi (2009), Duane (2005) and Cowan
(2016) who all agree that church programs are important tools for increasing church
membership.
5.4.3 Recommendations on Church conflicts
The researcher further recommended that, Kianungu District church leadership to
establish conflict management and dispute resolution mechanisms at different levels of
church administration. This can be done by reviewing areas of weaknesses in the PAG
church constitution (1998). The PAG Church leadership; to invest in training church
leaders and pastors on conflict management skills. This recommendation finds support
from Morris (2016), Koroma (2015), Brown (2008) and Gathuki (2016) who all asserted
that conflict management is a necessary tool in church growth. The researcher also
recommends that critical considerations should be taken into account when transferring
pastors.
5.5 Suggestions for further research
This study offers the following suggestions to improve the research area;
a) More research on the same subject to be carried on in different PAG districts
b) More studies on conflicts management to be carried on to improve and
empower church leaders with conflict resolutions knowledge and skills.
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APPENDIX I
PASTORS’ QUESTIONNAIRE
Dear Pastor,
Greetings,
You are kindly requested to participate in a research study intended to assess the influence
of church leaders on membership growth in Kianungu PAG church district. The purpose
of the research is educational and the findings may be used positively to enhance church
growth. You are asked to give honest and independent opinions or answers. These
questions have no right and wrong answers.
Do not write your name or identity anywhere in this questionnaire
Thank you and welcome
SECTION A
From the table below which styles of leadership have you adopted in church leadership?
(Tick only one)
1. Autocratic -meaning leadership is centered on one person only and
88
the leader makes decisions since all authority is vested in the him
2. Democratic – meaning the leadership allows others to participate
and contribute ideas in making decisions. There is delegation of duties
to other leadership ranks
3. Strategic - meaning leadership focuses on the future and plans for
it. There is long term plan which defines the goals of the church to be
followed.
4. Charismatic - meaning the leadership is inspiring and revolutionary.
The leaders manifest revolutionary power to transform the follower’s
values and beliefs. He/she motivates followers to broaden their
abilities.
5. Transformational leadership – This style applies a high level of
motivation to others to work as a team. The followers gets satisfied as a
result of the empowerment they get from their leaders
6. Leissez-faire Leadership- meaning all authority is given to workers
and followers. This style puts trust in cooperate relationship and
encourages personal development
7. Cross-cultural leadership- this leadership involves different
environs and most applicable in missionary work. The leader identifies
with different cultures and upholds them.
89
SECTION B (Objective 2 assessing of various church programs)
1. tick the answer you feel best suits the establishment of the programs indicated
Question Strongly
disagree
disagree agree Strongly
agree
Neutral
Your church has established
effective programs for
evangelism
Your church has established
effective programs for
home- cell
Your church has established
effective programs new
member identification &
nurturing
Your church has established
effective programs for
different groups
SECTION C Objective three causes of church conflicts
What are some of cause of church conflicts witnessed in Kianungu PAG district according
to your understanding?
________________________________________________________________________
________________________________________________________________________
90
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
5. What do you think are some of the effects of church conflicts upon church members
?_______________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
Thank you for your participation
91
APPENDIX II
ASSEMBLY COMMITTEES LEDERS’ QUESTIONNAIRE
Dear committee member,
Greetings,
You are kindly requested to participate in a research study intended to assess the influence
of church leaders on membership growth in Kianungu PAG church district. The purpose
of the research is educational and the findings may be used positively to enhance church
growth. You are asked to give honest and independent opinions or answers. These
questions have no right and wrong answers.
Do not write your name or identity anywhere in this questionnaire
Thank you and welcome.
SECTION A
1. According to your observations which leadership styles does your assembly pastor
apply in his leadership in the light of the guidelines in the table below?
Tick only one
1. Autocratic-All leadership responsibilities are centered on the
pastor and he makes decisions alone in most cases since all authority
is vested in the him
92
2. Democratic - the pastor allows others to participate and contribute
ideas in making decisions. He also delegates duties to other leaders
3. Strategic – the pastor focuses on the future and plans for it. The
pastor makes a long term plans which defines the goals of the church to
be followed.
4. Charismatic - the pastor’s leadership is inspiring and revolutionary.
He manifests revolutionary power to transform the follower’s values
and beliefs. He/she motivates followers to broaden their abilities.
5. Transformational leadership – The pastor highly motivates others to
work as a team. The assembly committee and church members gets
satisfied as a result of the empowerment they get from the pastor
6. Laissez-faire Leadership- the pastor gives all authority to assembly
leaders and church members.
7. Cross- cultural leadership- the pastor easily adapts to different
environs and situations. He identifies with different cultures and
upholds them.
2. Objective two, establishment of church programs.
Tick one are of your best choice according to your understanding on the established
programs in your church
Question Strongly disagree agree Strongly Neutral
93
disagree agree
Your church has established
effective programs for
evangelism
Your church has established
effective programs for
home- cell
Your church has established
effective programs new
member identification &
nurturing
Your church has established
effective programs for
different groups
SECTION C (Objective 3 causes and effects of conflicts Kianungu PAG District)
(i) What do you think are the possible causes of conflicts witnessed in akaisnungu
PAG district?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
(ii) what are the effects of church conflicts upon church members according to your
understanding?
________________________________________________________________________
________________________________________________________________________
94
________________________________________________________________________
________________________________________________________________________
Thank you for your participation
APPENDIX III
CHURCH MEMBERS’ QUESTIONNAIRE
Dear church member,
You are kindly requested to participate in a research study intended to assess the
influence of church leaders on membership growth in Kianungu PAG church district. The
purpose of the research is educational and the findings may be used positively to enhance
church growth. You are asked to give honest and independent opinions or answers. These
questions have no right and wrong answers.
Do not write your name or identity anywhere in this questionnaire
(The research has been approved to be carried out by the Board of Post graduate studies
– Kisii University and permitted by NACOSTI)
SECTION, A
From the table below choose one of the leadership styles which you see your pastor
applies in most cases in his/ her administration
95
Tick only one
A Autocratic- The pastor carries all leadership responsibilities and
makes all decisions without consulting other leaders
B Democratic - the pastor allows others to participate and contribute
ideas in making decisions. He also delegates duties to other leaders
C Strategic – the pastor focuses on the future and plans for it. The pastor
makes along term plans which defines the goals of the church to be
followed.
D Charismatic - the pastor’s leadership is inspiring and revolutionary.
He manifests revolutionary power to transform the follower’s values
and beliefs. He/she motivates followers to broaden their abilities.
E Transformational leadership – The pastor highly motivates others to
work as a team. The assembly committee and church members gets
satisfied as a result of the empowerment they get from the pastor
F Laisez-faire Leadership- the pastor gives all authority to assembly
leaders and church members.
G Cross- cultural leadership- the pastor easily adapts to different
environs and situations. He identifies with different cultures and
upholds them.
Section 2 church programs.
96
Tick one are of your best choice according to your understanding on the established
programs in your church.
Question Strongly
disagree
disagree agree Strongly
agree
Neutral
Your church has established
effective programs for
evangelism
Your church has established
effective programs for
home- cell
Your church has established
effective programs new
member identification &
nurturing
Your church has established
effective programs for
different groups
SECTION C (Objective 3 causes and effects of conflicts Kianungu PAG District)
(ii) What do you think are the possible causes of conflicts witnessed in Kianungu
PAG district?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
97
(ii) what are the effects of church conflicts upon church members according to your
understanding?
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
________________________________________________________________________
(iii)According to your view do you think the PAG church has strong dispute and
conflict mechanisms working in church assemblies?
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
Thank you for participating
98
APPENDIX I V
Research permit from NACOSTI
Research permit from NACOSTI
99
APPENDIX V
Letter from Kisii University
100
APPENDIX VI
Research authorization from NACOSTI
101
APPENDIX XII
Letter from Nyamira Sub-County
102
APPENDIX VIII
Letter from ministry of education
103
104
APPENDIX IX
Originality Map
Figure showing Map Nyamira county
105
